ittbrarjo  of  t:he  Cheolojical  ^tmxmvy 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

Rufus  H.  LeFevre 

BX^  87  O 


APK  21  1952 


DIVll  PROVIDE! 


>^filGAl  ^ 


^\ 


BY 


/ 


BISHOP  JONATHAN  WEAVER,  D.  D. 


"The  lot  is  cast  into  the  lap;  but  the  whole  disposing  thereof  is  of  the 
Lord."— Prov.  16:33. 

"  For  of  him,  and  through  him,  and  to  him,  are  all  things;  to  whom  be 
glory  forever." — Rom.  11:36. 


DAYTON,  OHIO: 

United  Brethren  Publishing  House. 

i8qi. 


Entered  according  to  Act  of  Congress,  in  the  year  1873, 

BY  REV.  W.  J.  SHUEY, 

In  the  office  of  the  Librarian  of  Congress,  at  Washington,  D.  C. 


CONTENTS. 

PAOB. 

Introduction 6 

CHAPTER  I, 
The  existence  of  God 9 

CHAPTER  II. 

Harmony  and  perfection  of  the  attributes  of  God  in  the  gov- 
ernment of  the  world 30 

CHAPTER  III. 

History    of    the    doctrine  of    providence — Bible  and    paejan 
notions  contrasted 53 

CHAPTER  IV. 

Providence,  its  nature  and  reasonableness. — Scripture  view 
of  it  75 

CHAPTER  V. 

Providence,  particular  and  general 9b 

CHAPTER  VI. 
Providence — universal 120 

CHAPTER  VII. 

Providence  overruleth  all  things.     Good  and  evil   are  con- 
trolled by  him 146 


IV  CONTENTS. 

CHAPTER  VIII. 

ProTidence — mysterious JT 

CHAPTER  IX. 

Honsolation  derived   from  a  belief  in  the  doctrine  of  provi- 
dence.   Omniscience,  omnipotence,  and  omnipresence  of 
God - 19^ 

CHAPTER  X. 

Consolation  arising  fi-om  a  belief  in  the  doctrine  of  provi- 
dence— continued.  Immutability,  justice,  and  veracity  of 
God 218 

CHAPTER  XI. 

Consolation  arising  from  a  belief  in  the  doctrine  of  provi- 
dence— continued.  The  goodness,  snfBciency,  long-suffering, 
and  mercy  of  God 244 

CHAiPTER  XII. 

Consolation  derived  from  a  belief  in  the  doctrine  of  provi- 
dence— continued.     Love,  afflictions,  and  chastisements 269 

CHAPTER  XIII. 

The  necessity,  importance,  and  encouragement  to  submit  to 
the  providence  of  God 295 


INTRODUCTION. 


The  history  of  the  past  as  well  as  the  events  of  the 
present  are  exponents  of  God's  providence.  "Providence 
is  the  light  of  history,  and  the  soul  of  the  world." 
A  universe  without  a  God  and  a  God  without  a  providence 
are  contradictions.  All  stand  as  living  witnesses  to  testify 
that  an  all-wise,  all-powerful,  and  benevolent  Being  is 
managing  the  affairs  of  the  universe.  Wherever  we  turn 
our  eye,  we  see  unmistakable  evidences  of  design ;  and 
wherever  we  see  such  evidences  of  design,  we  see  proof  of 
the  prior  existence  of  the  designer.  Whence  all  this  har- 
mony, and  all  this  adaptation  of  one  thing  to  another?  Is 
it  all  the  result  of  chance?  Nay,  this  can  not  be,  for  con- 
fusion 13  the  law  of  chance.  The  primary  signification 
of  the  word  "providence"  is  to  provide ;  hence  we  see  in  all 
the  arrangements  of  nature  a  provision  and  adaptation  as 
wonderful  as  they  are  wise  and  benevolent.  There  is  a 
power  that  pervades  and  actuates  the  world  of  matter  and 
mind.  The  whole  series  of  events  in  nature  proceeds  not  by 
accident,  but  according  to  a  wise  provision  made  in  ad- 
vance. Accident,  chance,  and  fortune  are  words  often  used 
but  seldom  understood.  In  the  sense  in  which  they  are  most 
commonly  used,  they  are  meaningless.  What  is  mostly  set 
down  as  accident  or  chance  is  only  the  mysterious  workings 
of  Providence ;  we  see  the  effect  but  not  the  cause. 


VI  INTRODUCTION. 

"These  are  they 
That  strove  to  pull  Jehovah  from  his  throne, 
And  in  the  place  of  heaven's  eternal  King, 
Set  up  the  phantom  Chance." 

The  Scriptures  affirm  that  God  is  the  governor  of  the 
universe,  and  a  consideration  of  his  character,  as  revealed 
in  his  word,  points  to  him  as  the  only  being  capable  of 
governing  a  universe  in  which  mind  and  matter  are  so  mys- 
teriously connected.  He  is  infinite  in  wisdom,  illimitable 
in  power,  and  glorious  in  all  his  attributes  and  perfections. 
The  doctrine  of  providence  in  its  relation  to  human  events 
merely  is  of  vast  importance,  but  when  we  consider  it  in  its 
relation  to  the  future  destiny  of  man,  it  is  worthy  of  our 
most  serious  investigation.  The  Almighty,  who  carries 
forward  the  affairs  of  his  government  according  to  the 
counsels  of  his  own  will,  has  been  pleased  to  employ  in- 
numerable agencies  and  instrumentalities  by  and  through 
which  to  accomplish  his  own  wise  purposes.  As  the  right- 
ful owner  of  all  things,  he  may  employ  whatever  agencies 
he  chooses.  Everything,  from  the  little  mote  that  floats  in 
the  sunbeam  to  the  highest  order  of  intelligent  beings,  is 
under  his  control,  and  may  be  used  in  carrying  forward  his 
grand  designs.  Everything  has  a  place  to  fill,  and  a  work 
to  accomplish. 

The  plan  of  this  work,  while  it  may  not  contain  much 
new  truth,  is  so  arranged  that  the  most  ordinary  mind  can 
easily  comprehend  its  main  thoughts.  The  writer  has  not 
sought  to  embellish  it  with  rhetorical  elegancies,  but  has 
aimed  to  present  truth  in  the  simplest  form.  He  seems  to 
have  been  convinced  that  a  vast  number  of  Christians  are 
daily  losing  many  of  the  comforts  and  consolations  of 
religion  from  the  want  of  a  proper  understanding  of  this 
doctrine.     And  to  assist  in  getting  before  the  mind  some 


INTRODUCTION.  Vll 

of  tlie  leading  features  of  this  doctrine,  the  author  has 
availed  himself  of  the  views  and  opinions  of  some  of  the 
ablest  writers  that  have  given  attention  to  the  subject. 
The  reader  will  find  a  variety  of  incidents  and  illustrations 
not  easily  forgotten,  which  have  been  employed  to  assist  in 
bringing  out  the  truth.  Above  all,  the  word  of  God  is 
made  the  standard  of  proof  and  appeal. 

Harmony  with  and  submission  to  the  operations  of 
divine  Providence  will  bring  to  the  tired,  suffering  spirit 
the  most  lasting  consolations  of  religion.  When  Malanc- 
thon  became  overanxious  and  troubled  about  himself,  and 
the  surrounding  circumstances,  he  drove  away  his  anxious 
fears  by  saying,  "Let  Philip  cease  to  rule  the  world."  In 
proportion  as  men  undertake  to  rule  the  world,  in  that 
proportion  their  troubles  are  increased.  It  is  God's  busi- 
ness to  rule  and  ours  to  trust  and  submit.  No  event, 
however  dark  and  mysterious  it  may  be,  can  be  wrong  as 
long  as  God  reigns. 

By  a  perusal  of  the  following  pages  the  reader  will  find 
truths,  and  words  of  comfort,  that  will  breathe  courage  into 
his  soul  in  the  hour  of  trial.  Ministers  and  laymen  will 
find  much  that  is  adapted  to  their  wants,  and  calculated 
to  make  them  wiser,  stronger,  and  better  Christians.  The 
author, — whom  I  have  known  intimately  for  many  years, — 
considering  the  many  weighty  responsibilities  pressing  upon 
him  during  the  preparation  of  this  work,  by  producing  a 
volume  meeting  so  fully  a  real  want,  and  so  full  of  merit, 
has  shown  that  he  has  given  this  subject  much  thought, 
and  that  its  importance  has  lain  with  much  weight  upon 
his  heart.  With  a  rich  Christian  experience  and  an 
intimate  knowledge  of  God's  word,  as  well  as  his  extensive 
observation  of  men  and  things,  he  was  eminently  fitted  to 
become  the  author  of  this  volume. 


vm  INTRODUCTION. 

We  bespeak  for  it  a  wide  circulation,  and  assure  all  who 
read  it  that  it  will  amply  repay  them  for  the  cost  of  pur- 
chasing and  the  labor  of  perusing  its  pages. 

D.  K.  FLICKINGER. 


CHAPTER  I. 


THE    EXISTENCE    OF    GOD. 


"The  Almighty  King. 
Not  always  in  the  splendid  scene  of  pom 
Tremendous,  on  the  surrounding  tempest  i..  ,.9, 
Or  sweeping  whirlwind;  nor  in  the  awful  peal 
Of  echoing  thunder  is  he  always  heard, 
Or  seen  in  lightning's  livid  flames ;  but  oft, 
When  every  turbid  element  is  hushed. 
In  the  still  voice  of  nature  stands  confest 
The  Lord  Omnipotent." 

A  heathen  philosopher  heing  asked  what  God 
was,  requested  a  day  to  consider  the  question.  At 
the  expiration  of  that  day  he  desired  a  second, 
and  then  a  third.  When  asked  why  he  wish- 
ed so  much  time,  he  rephed  that  the  longer  he 
thought  of  the  question  the  more  obscure  and 
difficult  it  became.  The  nature  of  God  is  above 
our  comprehension.  No  finite  mind,  however  ex- 
alted, can  comprehend  an  infinite  mind,  such  as 
the  Creator  of  all  things  must  possess.  We  are 
required  to  believe  that  he  is,  but  not  to  compre- 
hend what  he  is.  We  can  know  something  about 
his  nature  and  perfections  by  carefully  studying 
his  works  as  developed  in  the  material  universe. 


10  DIVINE    PROVIDENCE. 

The  idea  of  the  existence  of  one  supreme  deity 
has  never  been  entirely  lost.  Although  the  ma- 
jority of  the  pagan  philosophers,  as  well  as  the 
vulgar  heathen,  were  pantheists,  and  deified  almost 
everything,  material  and  immaterial,  yet  above  all 
the  gods  they  recognized  the  being  of  an  "un- 
known God."  It  is  exceedingly  difficult  to 
understand  the  notions  of  the  heathen  in  respect 
to  their  gods.  They  had  so  many  superior  and 
inferior  deities,  that  it  is  almost  if  not  altogether 
impossible  to  reckon  them  up  in  order.  It  is  said 
that  in  modern  oriental  paganism  there  are  many 
millions  of  gods.  Varro  reckons  up  no  less  than 
thirty  thousand  within  a  small  extent,  and  the 
number  continually  increasing. 

In  the  "Encyclopedia  of  Religious  Knowledge" 
we  have  a  summary  of  the  heathen  gods  reduced 
to  their  several  classes,  in  the  following  order :  (1.) 
Created  spirits,  angels  or  demons.  (2.)  Heavenly 
bodies,  as  the  sun,  moon,  and  planets,  fixed  stars, 
and  constellations.  (3.)  Elements,  as  air,  earth, 
and  ocean.  (4.)  Meteors.  (5.)  Minerals :  gold, 
silver,  iron,  and  stone.  (6.)  Plants:  leeks,  onions, 
wheat,  and  corn.  (7.)  Fish  and  serpents.  (8.) 
Insects,  such  as  flies  and  ants.  (9.)  Among  birds, 
such  as  the  stork,  raven,  sparrow-hawk,  eagle, 
ibis,  and  lapwing.  (10.)  Fourfooted  beasts :  the 
bull-dog,    cat,   wolf,   lion,    baboon,    etc.    (11.)    It 


EXISTENCE    OF    GOD.  11 

was  also  commou  to  place  men  among  their  deities. 
(12.)  They  adored  whatever  related  to  man,  as 
labor,  rest,  sleep,  youth,  age,  death,  virtues,  vices, 
occasion,  tiuie,  place,  infancy,  health,  fever,  fear, 
love,  pain,  indignation,  shame,  opinion,  renown, 
liberty,  money,  war,  peace,  and  victory.  Jupiter 
was  the  god  of  heaven ;  Neptune,  the  god  of  the 
sea ;  Mars,  the  god  of  war ;  Apollo,  the  god  of 
eloquence;  Mercury,  the  god  of  thieves;  Bacchus, 
the  god  of  wine;  and  Cupid,  the  god  of  love. 

Who  that  lives  under  the  light  and  influence 
of  the  gospel  of  Jesus  Christ  is  so  blinded  and 
bewildered  by  the  power  of  sin  that  he  can  not 
realize,  to  some  extent  at  least,  the  beneficial 
effects  of  that  system  which  brings  before  the 
mind  one  supreme,  all-wise,  just,  and  merciful 
God?  How  sublime  that  faith  which  rises  far 
above  all  created  things,  and  centers  in  the  one 
First  Cause  of  all, — One  who  is  infinite  in  wisdom, 
great  in  goodness,  and  transcendently  glorious  in 
all  his  perfections,  the  Creator  and  Supporter  of 
the  universe.  Contrast  this  with  the  notions  of 
the  heathen,  who  wandered  in  the  mazes  of 
superstition  and  darkness,  worshiping  as  many 
*.  gods  as  there  were  worshipers,  and  often  adoring 
objects  inferior  to  themselves.  The  belief  in  the 
being  of  a  God,  such  as  is  revealed  in  the  Bible, 
is  the  sunshine  and  glory  of  human  existence. 


12  DIVINE    PROVIDENCE. 

The  doctrine  of  the  divine  existence  may  be 
successfully  argued  from  the  fact  that  all  nations, 
from  the  remotest  antiquity,  believed  in  the  being 
of  a  supreme  power.  All  did  not,  and  do  not  now, 
agree  as  to  the  nature  and  character  of  God,  but 
all  agree  that  there  is  such  a  being.  Men  are  so 
constituted  that  they  can  not  divorce  this  convic- 
tion from  their  minds.  No  doubt  many  would  love 
to  disbelieve  it,  but  they  can  not  escape  from  their 
own  consciousness.  If  they  close  their  eyes  to  all 
external  evidences,  there  still  remains  in  them  the 
conscious  conviction  that  there  is  a  God.  Men 
will  worship  something,  no  matter  what  that 
something  is,  and  this  is  true  of  all  the  nations  on 
the  face  of  the  earth.  Hence,  with  considerable 
propriety,  man  has  been  styled  "a  religious  an- 
imal." The  foundation  of  all  religion,  whether 
true  or  false,  is  his  belief  in  the  existence  of  some 
being  superior  to  himself.  From  whence  comes 
this  intuitive  conviction?  The  heathen  often 
worship  objects  inferior  to  themselves,  such  as 
beasts,  birds,  serpents,  and  inanimate  substances; 
but  these  are  only  rep:'esentatives,  to  their  minds, 
of  something  above  and  beyond  them.  They 
invariably  associate  with  the  objects  of  their  wor- 
ship the  idea  of  some  invisible  god. 

The  existence  of  God  may  be  inferred  from  the 
works  in  creation.     "The  painter's  soul  is  thrown 


EXISTENCE    OF    GOD  13 

t 

iutohis  painting,  and  the  sculptor's  and  architect's 
into  their  statues  and  buildings ;  but  their  souls 
meanwhile  exist  apart,  and  are  capable  of  other 
acts  besides  tliese.  In  a  sense,  as  true  as  it  is  grand, 
the  soul  of  the  Creator  is  streaming  through  the 
order  and  life  of  creation ;  but  meanwhile  he  exists 
independent  of  and  far  above  them."  Wherever 
we  turn  our  eyes  we  may  see  evident  marks  of 
design,  which  could  not  and  would  not  be,  unless 
there  was  first  and  above  all  a  designer.  There  is 
on  the  table  before  me  a  beautiful  book.  It  is 
handsomely  covered,  with  gilt  edges,  and  gilt 
letters  on  tlie  back,  I  open  it  and  find  on  the 
first  page  a  title  with  a  name.  I  turn  over  leaves, 
and  find  it  full  of  characters  called  letters.  I  ex- 
amine more  closely  and  find  the  letters  grouped 
together  into  words,  and  the  words  again  into 
sentences,  and  these  again  into  paragraphs.  And 
thus  the  book  is  made  up.  "What  now  is  the 
most  reasonable  conclusion  ?  Did  this  book  orig- 
inate itself,  or  was  it  originated  and  arranged  by 
some  designing  mind?  We  say  man  did  it; 
and  so  we  reason  on  every  piece  of  mechanism. 
We  find  in  the  works  of  nature  more  abundant 
evidences  of  design  than  we  can  find  in  any  work 
of  art.  There  is  a  complete  adaptation  of  one 
thing  to  another,  not  only  in  one  department  of 
nature  but  in  all,  which  is  evidence  conclusive  that 


14  DIVINE    PROVIDENCE. 

the  whole  plan  of  the  universe  was  laid  and  exe- 
cuted by  some  wise,  designing  mind.  The  eye  and 
the  light  are  suited  to  each  other.  JSTow,  if  the 
eye  were  difi'erently  constructed  the  light,  in  com- 
ing in  contact  with  it,  would  not  produce  vision, 
unless  its  constitution  were  also  changed.  But  for 
the  undulating  quality  of  the  atmosphere,  the 
pleasures  of  sound  and  the  charms  of  music  could 
never  be  enjpyed.  Or  if  the  ear  were  difl'erently 
constructed,  all  the  happiness  man  gathers  from 
this  source  would  be  lost,  unless  there  were  a  cor- 
responding change  in  the  atmosphere  also.  We 
sympathize  with  the  deaf;  but  if  this  sense  had  not 
been  arranged  in  the  manner  it  is.  all  would  be  in 
a  like  sad  condition.  "  Consider  for  a  single 
moment  the  wisdom  which  is  displayed  in  the 
harmonious  adjustment  of  the  organs  of  sense  to 
the  scenes  of  external  nature.  All  the  scenes  of 
beauty,  grandeur,  and  benignity  which  surround 
us,  in  the  earth  and  heavens,  would  remain  as  one 
mighty  blank,  unproductive  of  enjoyment,  unless 
our  bodies  were  thus  'fearfully  and  wonderfully 
made.'  Ten  thousands  of  vessels,  tubes,  lenses, 
muscles,  ligaments,  membranes,  motions,  contriv- 
ances, and  adaptations,  beyond  the  reach  of  human 
understanding  fully  to  investigate  or  to  compre- 
hend, must  be  arranged  and  act  in  harmonious 
concert,  before  any  one  sense  belonging  to  man 


EXISTENCE    OF    GOD.  15 

can  perceive  and  enjoy  its  objects."  And  yet  we 
are  told  that  all  this  contrivance  and  adaptation 
of  one  thing  to  another  came  into  being  without 
any  intelligent  first  cause — that  all  is  the  result  of 
chance.  There  is  in  nature  enough  to  supply  the 
multiplied  wants  of  all  creatures,  in  all  places,  all 
ages,  and  upon  all  occasions,  and  yet  no  design, 
and  hence  no  designer. 

If  we  assume  that  matter  is  eternal,  then  we 
must  in  some  way  account  for  the  production  of 
life,  and  the  constant  changes  of  form.  If  matter 
at  any  time  produced  life  and  reason,  that  same 
property  is  in  matter  still,  and  the  same  effects 
must  continue  forever.  There  is  in  man  a  power 
which  we  call  reason ;  but  reason  is  not  a  property 
of  matter,  else  it  were  a  property  of  all  matter. 
Reason  is  above  matter.  JSTow  if  matter  created 
or  produced  reason,  then  it  created  or  produced 
something  greater  than  itself,  and  that  which  is 
greatest  must  be  Glod.  But  reason  is  not  God.  If 
it  were,  every  man  "would  be  his  own  God;  and 
wherever  matter  exists  without  reason,  it  exists 
without  a  God.  The  notion  of  spontaneous  gen- 
eration I  conceive  to  be  utterly  opposed  to  all 
philosophical  uniformitarianism.  Life  proceeds 
from  life,  and  from  nothing  but  life.  If  dead 
matter,  under  the  influence  of  pressure,  moisture, 
temperature,  gaseous  atmosphere,  etc.,  can  produce 


16  DIVINE    PROVIDENCE. 

life,  these  same  elements  and  forces  remain,  and 
like  results  would  continue.  But  evidence  has 
not  yet  been  discovered  that  life  is  produced  in  any 
such  way.  It  proceeds  from  life,  and  not  from 
dead  matter. 

Arrasraith  suras  up  the  evidences  of  the  exist- 
ence of  God  in  the  following  order :  "  The  world 
is  a  school  wherein  reasonable  souls  are  taught 
the  knowledge  of  God.  In  a  musical  instrument, 
when  we  observe  divers  strings  meet  in  harmony, 
we  conclude  that  some  skillful  musician  tuned 
them.  When  we  see  thousands  of  men  in  a  field, 
marshaled  under  several  colors,  all  yielding  exact 
obedience,  we  infer  that  there  must  be  a  general 
whose  commands  they  all  are  subject  to.  In  a 
watch,  when  we  take  notice  of  great  and  small 
wheels,  so  fitted  as  to  produce  an  orderly  motion, 
we  acknowledge  the  skill  of  an  artificer.  When 
we  come  into  a  printing  house,  and  see  a  great 
number  of  different  letters  so  ordered  as  to  make 
a  book,  the  consideration  hereof  maketh  it  evident 
that  there  is  a  composer,  by  whose  art  they  were 
brought  into  such  a  form.  When  we  behold  a 
fair  building,  we  conclude  it  had  an  architect;  a 
stately  ship  well  rigged  and  safely  conducted  to  the 
port,  that  it  hath  a  pilot.  So  here.  The  visible 
world  is  such  an  instrument,  army,  watch,  book, 
building,  ship,  as  undeniably  argueth  a  God,  who 


EXISTENCE    OF    GOD.  17 

was  and  is  the  tuner,  general,  artificer,  composer, 
architect,  and  pilot  of  it." 

''Confusion  heard  His  voice,  and  wild  uproar 
Stood  ruled,  stood  vast  infinitude  confined; 
Till,  at  His  second  bidding,  darkness  fled, 
Light  shone,  and  order  from  disorder  sprung; 
Swift  to  their  several  quarters  hasted  then 
The  cumbrous  elements,  earth,  flood,  air,  fire; 
And  this  ethereal  quintessence  of  heaven 
Flew  upward,  spirited  with  various  forms. 
That  rolled  orbicular  and  turned  to  stars 
Numberless,  as  thou  seest,  and  how  they  move: 
Each  had  his  place  appointed,  each  his  course." 

^  An  Arab  was  asked  the  question,  "  How  do  you 
know  there  is  a  God?"  "How  do  I  know,"  he 
asked,  ''whether  a  camel  or  a  man  passed  my  tent 
last  night?  I  know  by  the  foot- prints."  God's 
own  foot-prints  are  the  very  clearest  evidences  of  his 
existence.  The  power,  wisdom,  and  benevolence 
of  the  Creator  are  beautifully  manifest  in  every 
part  of  nature.  It  may  be  seen  in  the  light,  heat, 
rain,  snow,  vegetation;  in  the  changes  of  seasons, 
sunmier  and  winter.  In  the  vast  field  of  nature 
we  see  in  all  the  arrangements  a  most  wonderful 
adaptation  of  one  thing  to  another.  "When  we 
see  any  work  of  art  that  is  curious  and  compli- 
cated, we  say  at  once  that  "some  ingenious  mind 
formed  it.  We  do  not  suppose  for  a  moment  that 
it  originated  itself,  or  came  into  being  without 
an   intelligent   agent.     Yet  strange  to  say,  some 


18  DIVINE    PKOVIDENCE. 

men  have  lived  who  pretended  to  believe  that  the 
whole  material  universe,  with  all  its  complications 
and  adaptations,  came  into  being  without  any  in- 
telligent agency;  that  the  sun,  moon,  and  stars 
came  whirling  into  existence,  took  their  places, 
and  keep  their  courses  without  any  known  cause; 
that  the  leaf,  the  spire  of  grass,  and  the  beautiful 
flower  with  all  its  tints  and  hues,  are  what  they 
are  without  an  artificer;  that  summer  and  winter, 
spring  and  autumn,  seed-time  and  harvest,  day 
and  night,  the  propagation  of  plants,  the  diver- 
sification of  animals  and  vegetables,  all  came 
without  a  God. 

Who  that  has  carefully  considered  the  struct- 
ure of  the  eye  can  doubt  for  a  moment  the 
existence  of  a  wise,  merciful,  and  benevolent 
Creator.  Sturmius  held  that  "the  examination 
of  the  eye  was  a  cure  for  atheism."  Observe  that 
"before  the  eye  could  behold  a  landscape,  and  be 
charmed  with  its  beauties,  it  was  requisite  that 
three  humors  should  be  formed,  of  diflerent  sizes 
difterent  densities,  and  difi:'erent  refractive  powers  > 
three  coats,  or  delicate  membranes,  with  some 
parts  opaque  and  some  transparent,  some  black 
and  some  white,  some- of  them  formed  of  radial 
and  some  with  circular  fiber,  composed  of  threads 
finer  than  those  of  a  spider's  web.  Tlie  crystalline 
humor  required  to  be  composed  of  two  thousand 


EXISTENCE    OF    GOD.  19 

very  thin  spherical  laminse,  or  scales,  lying  one 
upon  another,  every  one  of  these  made  up  of  one 
single  fiber,  or  finest  thread,  wound  in  a  most 
stupendous  manner,  this  way  and  that  way,  so  as 
to  run  several  courses  and  to  meet  in  as  many 
centers."  JSTow  all  this  curious  and  complicated 
organization  is  compressed  into  a  ball,  not  more 
than  half  an  inch  in  diameter.  There  must  also 
be  a  variety  of  muscles,  to  move  this  curiously 
constructed  ball  upward  and  downward,  to  the 
right  and  left.  Then  it  must  be  connected  Avith 
the  brain  by  what  is  called  the  optic  nerve.  Add 
to  this  a  namerous  assemblage  of  minute  veins, 
arteries,  nerves,  lymphatics,  glands.  Then  add  the 
curtain  or  lid  to  secure  it  from  danger,  and  you 
have  some  idea  of  this  curious  piece  of  animal 
machinery.  l!Tow,  if  atheism  is  true  all  this  came 
without  any  intelligent  agent  or  cause, — the  mere 
caprice  of  chance. 

The  heavens,  by  their  vastness,  beauty,  and 
order,  declare  the  power,  wisdom,  and  glory  of 
the  Creator.  Look  up  on  any  clear  night,  and 
behold  the  unchanging  order  and  beauty  of  the 
starry  host.  See  there  that  same  sentinel  star 
guarding  the  throne  of  the  eternal  JSTorth.  Clouds 
and  storms  may  intervene  for  a  while  to  obscure 
him  from  our  view,  but  when  these  are  passed 
away   we   always    know    where   to   look   for  his 


20  DIVINE    PROVIDENCE. 

watchful  eye.  Orion  is  still  girt  with  his  bands  as 
of  old ;  not  one  of  tliem  has  ever  been  displaced. 
Arcturus  and  his  sons  travel  their  eternal  rounds ; 
while  the  sweet  influences  of  Pleiades  are  still  un- 
bound. Rapid  and  vast  changes  are  going  on 
among  men.  Kingdoms,  empires,  and  republics 
rise  and  fall ;  genei'ation  after  generation  enters 
upon  the  stage  of  action  and  then  passes  away, 
but  the  heavenly  host  in  silent  grandeur  marches 
on.  "There  is  no  madness  so  extreme,  no  blind- 
ness so  dark  aud  debasing,  as  that  of  the  man 
who  will  not  see  the  witness  of  God  in  his  won- 
derful works."  .  One  evening  when  Bonaparte  was 
on  his  voyage  from  Egypt,  some  of  his  officers 
were  conversing  on  the  existence  of  God.  A 
number  of  the  company  were  atheists.  It  was  a 
clear  and  beautiful  evening.  JSTapoleon  was 
walking  to  and  fro  upon  the  deck  of  the  vessel, 
apparently  absorbed  in  his  own  thoughts.  Stop- 
ping suddenly  before  them,  he  said:  "Gentlemen, 
your  arguments  are  very  fine;  but  who  made  all 
those  worlds  beaming  so  gloriously  above  us? 
Can  you  tell  me  that?"  Not  one  could  answer. 
There  they  were  as  the}''  now  are.  Who  made 
them?     They  must  have  had  an  origin. 

There  is  so  much  wisdom,  benevolence,  and 
apparent  design  in  the  works  of  creation  that  it 
would   seem   utterly   impossible   for   any   one   to 


EXISTENCE    OF    GOD.  21 

suppose  that  they  had  not  an  intelligent  author. 
Everything  seems  to  have  been  calculated  with 
the  utmost  exactness.  Let  us  consider  a  few- 
examples.  If  the  air  "were  a  few  miles  less  in 
hight  than  it  is,  men  would  soon  be  suffocated; 
if  it  were  a  few  miles  more,  it  would  be  unen- 
durably  hot  wherever  the  sun's  rays  penetrated. 
Take  land  and  water  for  another  example.  If 
the  land  were  harder  than  it  is,  it  could  not  be 
cultivated ;  if  softer,  nothing  could  be  made  firm 
on  tlie  surface.  If  the  water  of  the  sea  were 
heavier,  the  fishes  would  rise  to  the  surface,  and 
could  not  swim ;  if  it  were  lighter,  the  fish  would 
sink  to  the  bottom  and  die.  Another  example 
is  the  proportionate  size  and  weight  of  man  and 
thfe  globe.  If  a  man  were  conveyed  to  the  moon, 
he  woukl  weigh  five  times  less  than  on  the  earth. 
He  might  bound  up  like  a  grasshopper,  and 
would  be  easily  upset.  If  the  earth  were  as  large 
as  Jupiter,  and  otherwise  as  now,  our  weight 
would  be  increased  eleven  times,  and  none  of  us 
could  walk  or  stand  upright."  Is  all  this  nice 
adaptation  of  one  thing  to  another  the  result  of 
mere  accident?  Does  it  bear  the  indications  of 
chance?  Does  it  not  argue  the  pre-existence  of  a 
designing  mind? 

"In  all   the  immense,  the  strange,  and  old, 
Thy  presence  careless  men  behold; 


22  DIVINE    PROVIDENCE. 

In  all  the  little,  weak,  and  mean, 
By  faith  be  thou  as  clearly  seen. 
Thou  teachest  not  a  leaf  can  grow, 
Till  life  from  thee  within  it  flow. 
That  not  a  speck  of  tlust  can  be, 
0  Fount  of  Being,  save  by  thee!" 

If  we  turn  our  atteutiou  to  the  past,  it  is  utterly 
impossible  to  conceive  of  a  time  when  nothing 
existed ;  and  if  it  wei'e  even  possible  to  grope  our 
way  back  through  an  untold  number  of  ages  to  a 
time  when  there  was  nothing,  the  difficulty  would 
only  be  increased,  for  then  we  must  show  how 
nothing  producetl  something.  If  it  be  said  that 
the  material  universe  was  produced  by  the  com- 
bined action  of  certain  laws,  the  difficulty  is  not 
in  the  least  diminished,  for  these  laws  are  some- 
thing, and  must  have  had  an  origin.  And  which 
is  the  easier,  to  conceive  that  all  material  things 
suddenly  sprang  into  being  without  law,  or  to 
conceive  that  nothing  produced  the  laws  by  which 
something  was  made  ?  or  are  both  suppositions 
alike  absurd?  If  we  can  conceive  of  an  effect 
without  a  cause,  or  that  the  effect  existed  before 
the  cause,  then  we  may  be  able  to  tell  how  the 
universe  came  from  nothing. 

"There  is  no  God,  the  fool  in  secret  said; 

There  is  no  God  that  rules  o'er  earth  or  sky. 
Tear  off  the  band  that  binds  the  wretch's  head, 

That  God  may  burst  upon  his  faithless  eye ! 
Is  there  no  God?     The  stars  in  myriads  spread, 


EXISTENCE    OF    GOD.  23 

If  he  look  up,  the  blasphemy  deny; 
While  his  own  features,  in  the  mirror  read, 

Reflect  the  image  of  divinity. 
Is  there  no  (iod?     The  stream  that  silver  flovcs, 

The  air  he  breathes,  the  ground  he  treads,  the  trees, 
The  flovirers,  the  grass,  the  sands,  each  wind  that  blows, 

All  speak  of  God,  throughout  one  voice  agrees, 
And,  eloquent,  his  dread  exi;<tence  shows; 

Blind  to  thyself,  ah,  see  him,  fool,  in  these!" 

How  much  more  reasonable  is  the  belief  of  the 
Christian  as  set  forth  in  the  formulas  of  the  divine 
Scriptures.  "In  the  beginning  God  created  the 
heavens  and  the  earth."  "All  things  were  made 
by  him  and  for  him,  and  without  him  was  not 
anything  made  that  was  made."  His  faith  is  that 
this  supreme  First  Cause  was  before  all  things, 
self-existent,  eternal,  immutable,  omnipotent,  om- 
niscient, just,  holy,  merciful,  and  righteous  alto- 
gether; that  this  infinitely  great  and  glorious  God 
created  all  things ;  that  the  heavens  declare  his 
glory  and  the  earth  showeth  his  handiwork.  With 
this  belief  firmly  fixed  in  the  heart,  the  Christian 
looks  up  and  over  this  vast  cathedral  and  sees  the 
work  of  his  Father.  The  voiceless  lips  of  the 
flowers  become  living  teachers,  and  every  leaf  a 
book.  In  the  cultivated  fields,  in  the  thick  woods, 
in  the  shady  nook,  in  every  star  that  decks  the 
vaulted  heavens,  in  the  silvery  streamlet,  in  the 
ocean  waves,  he  sees  the  finger  of  God. 


24  DIVINE    PROVIDENCE. 

''Not  a  flower 
But  shows  some  touch  in  freckle,  streak,  or  stain, 
Of  his  unrivaled  pencil.     He  inspires 
Their  balmy  odors,  and  imparts  their  hues. 
And  bathes  their  eyes  with  nectar,  and  includes 
In  grains  as  countless  as  the  sea-side  sands. 
The  forms  with  which  he  sprinkles  all  the  earth." 

How  cold  and  cheerless  is  that  pliilosophy — if  it 
is  worthy  the  name  of  philosophy — that  would 
banish  the  Creator  from  his  own  creation ;  that 
would  take  him  from  the  throne  of  the  universe, 
and  leave  all  things  in  heaven,  in  earth,  and  under 
the  earth,  without  a  ruler.  Remove  from  the  uni- 
verse the  great  Cause  and  Parent  of  all,  and  all  cre- 
ated beings  are  orphans  indeed.  The  past,  present, 
and  fnture  are  all  wrapped  in  impenetrable  mys- 
tery. None  can  tell  whence  lie  came  nor  whither 
he  goeth.  We  know  that  we  exist,  but  we  know 
nothing  about  the  source  of  our  being.  We 
know  that  we  are  rational,  intelligent  creatures, 
and  feel  that  we  are  accountable  somewhere,  and 
to  some  one  besides  ourselves,  but  we  know  not 
where  or  to  whom  we  shall  answer.  We  are  mys- 
teriously compounded  of  matter  and  mind.  The 
body  consists  of  millions  of  parts,  all  so  wisel}^ 
and  nicely  arranged  that  each  part  is  designed  to 
minister  comfort  to  some  other  part.  Our  organ- 
ization is  a  wonderfully  complex  piece  of  machin- 
ery.    Wisdom  and  skill  of  tlie  highest  order  are 


EXISTENCE    OF    GOD.  25 

displayed  in  our  physical  and  mental  constitution. 
And  yet,  if  atheism  is  true  we  have  all  the  evi- 
dences of  wisd(^m,  'power,  and  design,  without  an 
intelligent  designer — without  any  adequate  intel- 
ligent cause.  All  came  simply  from  nothing. 
Man  is  nothing  more  than  a  heap  of  organized 
dust,  a  stalking  machine,  a  speaking  head  without 
a  soul,  a  being  without  responsibility,  and  without 
any  known  destiny  beyond  the  brief  space  of  this 
present  life. 

If  we  contemplate  the  magnitude  and  motions 
ot  the  heavenly  bodies,  we  are  overwhelmed  with 
wonder  at  the  greatness  of  their  size  and  the 
rapidity  of  their  movements.  Myriads  of  globes 
and  systems  are  in  constant  and  rapid  motion. 
Planets  revolve  around  suns,  planets  around  plan- 
ets, at  the  rate  of  many  thousands  of  miles  every 
hour.  The  earth  moves  at  the  rate  of  sixty-nine 
thousand  miles  an  hour.  The  star  61  Cygni  moves 
at  the  astonishing  rate  of  one  hundred  and 
seventy-seven  thousand  miles  an  hour.  Cassiopeia 
moves  three  millions  of  miles  a  day,  or  two  thou- 
sand, one  hundred  and  sixt}'  miles  every  minute. 
Yenus  moves  at  the  rate  of  eighty  thousand  miles 
every  hour,  or  one  thousand,  three  hundred  and 
thirty  miles  a  minute.  JNIars  moves  at  the  rate  of 
fifty-four  thousand  six  hundred  miles  every  hour. 
Contemplate   millions    of  stars   and   planets  and 


26  DIVINE    PROVIDENCE. 

systems  moving  iu  harmony  through  the  meas- 
ureless depths  of  space,  many  of  them  with  a 
rapidity  that  baffles  all  eftbrts  at  conception, 
and  can  it  be  that  all  this  grand  machinery  has 
been  set  in  motion  without  the  creating  and  di- 
recting of  an  all-wise  and  all-powerful  God  ?  A 
heathen  philosopher  once  asked  a  Christian, 
"Where  is  God  ?"  The  Christian  answered,  "Let 
me  first  ask  you,  where  is  he  not':"'  This  God, 
whose  works  are  so  vast  and  marvelous,  is  every- 
where present  to  uphold  what  he  has  formed.  He 
guides  the  orbs  of  heaven  with  his  finger.  "  The 
moon  revolves  around  our  earth ;  the  earth,  with 
its  associate  planets,  revolves  around  the  sun. 
The  sun,  with  all  its  circling  planets,  moons, 
asteroids,  comets,  is  rushing  along  upon  a  still 
mightier  orbit,  thirty-three  millions  of  miles  in  a 
year,  in  a  revolution  which  it  will  take  eighteen 
hundred  thousand  years  to  accomplish.  All  the 
infinite  host  of  heaven  is  grouped  into  clusters  and 
systems,  that  revolve  orbit  within  orbit  and  world 
around  world,  until  a  firmament  of  millions  of  suns 
is  balanced  by  another  as  great,  and  all  go  sweep- 
ing together  around  some  mightier  center;  and  so 
suns,  whose  light  has  been  millions  of  years  in 
reaching  us,  are  all  rushing,  as  if  driven  by  hurri- 
canes of  infinite  power,  round  some  mysterious 
center  still  mightier,  still  more  remote."     And  yet 


EXISTENCE    OP    GOD.  27 

with  all  this  rapid  motion  there  is  in  this  incon- 
ceivably vast  and  complicated  sj'stem  the  most 
perfect  order  and  harmony.  Now,  if  atheism  be 
true  all  this  grand  superstructure,  whose  bound- 
aries stretch  to  an  almost  limitless  extent  into  the 
inhnitudes  of  space,  declares  that  there  is  no  God — 
that  all  is  the  result  simply  of  chance. 

But  turning  from  these  cold  conjectures  to  the 
word  of  God,  we  have  furnished  us  a  most  reason- 
able account  of  the  works  of  creation.  And  whilst 
it  is  true  that  we  can  not  comprehend  the  great- 
ness of  that  wisdom  that  planned  so  vast  a?ad 
glorious  a  universe,  we  can  see  and  feel  that  it  is 
not  the  result  of  accident.  "AVe  speak,"  says  Mr. 
John  Bates,  "of  the  power  of  light,  heat,  water, 
wind,  electricity,  beauty,  knowledge,  holiness,  law, 
life,  and  death ;  but  none  of  these,  isolated  or  even 
in  combination,  as  they  operate  throughout  the 
universe,  can  give  an  adequate  idea  of  the  power 
of  Him  i'rom  whom  they  came,  and  whose  pur- 
poses they  serve.  We  speak  of  the  power  of  man 
in  ills  science,  mechanism,  laws,  armies,  steam- 
ships, etc. ;  of  the  power  of  angels  in  all  the  ways 
revealed  in  Scripture ;  but  these  powers  united 
with  the  former  fall  infinitely  short  of  the  power 
of  God.  The  concentrated  power  of  the  whole 
universe,  weighed  with  His,  would  be  lighter  than 
vanity." 


28  DIVINE    PROVIDENCE. 

This  might}'  God  made  the  earth  by  his  power, 
aud  established  the  workl  by  his  wisdom,  and 
stretched  out  the  heavens  by  his  discretion.  He 
has  created  systems  in  such  vast  profusion  that 
no  man  can  number  them,  and  at  the  same  tijiie 
hokls  them  every  moment  under  his  immediate 
direction  and  superintendence.  Tlie  wisdom, 
power,  and  benevolence  of  the  Creator  is  dis- 
played in  every  arrangement  throughout  his  im- 
mense provinces.  He  called  into  existence  every 
ray  of  light,  and  gave  life  to  the  smallest  insects 
and  creatures,  so  diminutive  that  millions  of  them 
can  exist  in  a  single  drop  of  water.  And  yet  with 
these  manifestations  of  power  and  wisdom  the 
Christian  may  with  humble  confidence  look  up 
and  say,  "Our  Father  which  art  in  heaven." 

But  it  was  not  our  purpose  to  dwell  at  any 
considerable  length  upon  the  subject  of  the 
existence  of  the  Divine  Being,  only  so  far  as  it 
might  seem  necessary  to  fix  the  attention  upon 
this  foundation  truth.  The  idea  of  the  divine 
existence  is  the  basis  upon  which  we  rest  all  our 
notions  of  providence.  If  there  is  no  God,  there 
is  no  providence.  A  God  without  a  providence 
and  a  providence  without  a  God  are  self-contra- 
dictions. The  Creator  of  all  things  must  be  the 
provider  for  all  things.  The  same  wisdom,  power, 
and   benevolence   that  was    displayed  in  creating 


EXISTENCE    OF    GOD.  29 

all    things    is    necessary    to    snstain    all   things. 
Hence  a  God  and  a  providence. 

"Order  is  heaven's  fii>t  law,  and  this  confest, . 
Some  are,  and  must  be,  greater  than  the  rest, 
More  rich,  more  wise;  but  who  infers  from  hence 
That  such  are  happier,  shocl^s  all  common  sense." 


30  DIVINE    PROVIDENCE. 


CHAPTER  II. 

HARMONY     AND     PERFECTION     OF     THE     ATTRIBDTES    OF     GOD     IN    THE 
GOVERNMENT    OF    THE    WORLD. 

The  science  called  theology  includes  a  knowledge 
of  God,  his  moral  character,  nature,  works,  word, 
and  attributes.  The  attributes  of  God,  which 
will  form  the  subject  of  this  chapter,  have  been 
distinguished  into  affirmative  and  negative,  abso- 
lute and  relative.  The  majority  of  writers,  how- 
ever, distinguish  them  into  the  communicable  and 
incommunicable  attributes.  "The  incommunica- 
ble attributes  of  God  are  such  as  there  is  no 
appearance  or  shadow  of  in  creatures,  as  inde- 
pendence, immutability,  and  eternity.  Commu- 
nicable ones  are  such  as  are  common  to  God,  and 
of  which  there  is  some  resemblance  in  men,  as 
goodness,  holiness,  wisdom,  and  justice."  A  later 
distinction,  and  one  perhaps  equally  comprehen- 
sive, divides  them  into  natural  and  moral. 

It  is  not  my  purpose  to  enter  into  a  critical 
discussion  of  the  attributes  of  God,  only  so  far  as 
it  may  be  necessary  to  demonstrate  the  fact  that 
he  governs  and  controls  all  things  in  the  exercise 


ATTKIEUIES    UF    GuD.  31 

of  his  attributes,  aiid  that  there  must  be  the  most 
absolute  harmony  in  the  exercise  of  all  these 
perfections.  God  can  not  perform  a  single  act, 
either  physically  or  morally,  by  the  exercise  of 
any  one  of  his  attributes  that  would  in  the  least 
degree  conflict  with  any  other  perfection  of  his 
nature.  An  argument  based  upon  the  power, 
wisdom,  goodness,  and  benevolence  of  God  is  not 
complete  unless  it  can  be  shown  that  it  is  in 
perfect  harmony  with  the  justice  of  God.  Proper 
views  of  this  subject  will  assist  in  understanding' 
many  things  that  must  otherwise  remain  obscure. 
Thus  also  we  have  the  only  safe  method  of  in- 
terpreting the  operations  of  divine  providence. 
Whatever  God  does,  however  mysterious  it  may 
be  to  us  at  the  time,  is  wise,  benevolent,  and  just. 
Immutability.  The  immutability  of  God  im- 
plies that  he  is  unchangeable;  that  he  was,  is,  and 
ever  will  be  the  same.  He  is  unchangeable  in  hia 
essence.  "Every  good  gift  and  every  perfect  gift 
is  from  above,  and  cometh  down  from  the  Father 
of  lights,  with  whom  is  no  variableness,  neither 
shadow  of  turning."  James  i.  17.  "But  thou  art 
the  same,  and  thy  years  shall  have  no  end."  Ps. 
cii.  27.  He  is  immutable  in  his  promises.  "Foi 
I  am  the  Lord,  I  change  not;  therefore  ye  sons 
of  Jacob  are  not  consumed."  Mai.  iii.  6.  He  is 
immutable  in  his  threatenings.     "Then  shall  he 


32  DIVINE    PROVIDENCE. 

say  also  unto  them  on  the  left  hand,  Depart  from 
me,  ye  cursed,  into  everlastino^  fire,  prepared  for 
the  devil  and  his  angels."  Matt.  xxv.  41.  God  is 
immutable  in  his  love  and  mercy.  "His  merc^ 
eudureth  forever." 

The  immutability  of  God,  in  his  promises  am 
threatenings,  is  not  to  be  disproved,  simply  be 
cause  the  evil  threatened  and  the  good  promised 
are  not  always  accomplished.  God's  promises 
and  threatenings  are  always  conditional,  either 
expressed  or  implied.  When  he  threatens  or 
promises  to  do  this  or  that,  and  it  is  not  done,  the 
change  is  always  in  man.  God  threatens  to  pun- 
ish the  wicked  with  everlasting  destruction;  but 
if  the  wicked  man  will  forsake  his  evil  way  and 
turn  to  the  Lord,  he  will  be  saved.  God's  threat- 
enings and  promises  relate  to  character^  rather 
than  to  men  abstractly  considered.  "At  what 
instant  I  shall  speak  concerning  a  nation,  and  con- 
cerning a  kingdom,  to  pluck  it  up,  and  to  pull 
down,  and  to  destroy  it;  if  that  nation,  against 
whom  I  have  pronounced,  turn  from  their  evil,  I 
will  repent  of  the  evil  that  I  thought  to  do  unto 
them.  And  at  what  instant  I  shall  speak  con- 
cerning a  nation,  and  concerning  a  kingdom,  to 
build  and  to  plant  it;  if  it  do  evil  in  my  sight, 
that  it  obey  not  my  voice,  then  I  will  repent  of 
the  good,  wherewith  I  said  I  would  benefit  them." 


ATTRIBUTES   OF    GOD.  33 

Jer.  xviii.  7-10.  In  these  scriptures  are  presented 
the  decrees  of  God;  but  all  are  conditional.  That 
he  will  punish  the  wicked,  if  they  continue,  is  a 
decree  that  is  unalterably  fixed ;  but  if  they  will 
turn  from  their  wickedness,  he  will  as  certainly 
pardon  them.  It  is  unalterably  fixed  that  God 
will  give  or  withhold  the  blessings  of  salvation, 
according  to  the  conditions  expressed  in  the  verses 
quoted.  Nor  does  this  in  the  least  degree  afitect 
the  immutability  of  God.  He  is  ever  the  same, 
and  his  years  never  change. 

Eternity  of  God.  This  attribute  expresses 
continuance  of  being ;  that  God  is  without  be- 
ginning, end,  or  succession.  That  he  is  wnthout 
beginning,  says  Dr.  Gill,  may  be  proved  from : 
First.  His  necessary  self-existence.  "And  God 
said  unto  Moses,  I  AM  THAT  I  AM :  and  he  said, 
Thus  shalt  thou  say  unto  the  children  of  Israel,  I 
AM  hath  sent  me  unto  you."  Ex.  iii.  14.  Second. 
From  his  attributes,  several  of  which  are  declared 
to  be  eternal.  "For  the  invisible  things  of  him 
from  the  creation  of  the  world  are  clearly  seen^ 
being  understood  by  the  things  that  are  made, 
even  his  eternal  power  and  Godhead ;  so  that  they 
are  without  excuse."  Eom.  i.  20.  Third.  The 
eternity  of  God  may  be  proved  from  the  covenant 
of  (u^ace.  "Although  m}^  house  be  not  so  with 
God  ;  yet  he  hath  made  with  me  an  everlasting 


34  DIVINE    PROVIDENCE. 

covenant,  ordered  in  all  things,  and  sure."  II. 
Sam.  xxiii.  5.  "But  thou,  Beth-lehem  Ephratah, 
though  thou  be  little  among  the  thousands  of  Ju- 
dah,  yet  out  of  thee  shall  he  come  forth  unto  me 
that  is  to  be  ruler  in  Israel ;  whose  goings  forth 
have  been  from  of  old,  from  everlasting."  Mic.  v.  2. 
That  he  is  without  end  may  be  proved  from: 
First.  His  spirituality  and  simplicity.  "And 
changed  the  glory  of  the  incorruptible  God  into 
an  image  made  like  unto  corruptible  man."  Rom. 
i.  23.  Second.  From  his  independency.  Rom. 
vi.  5.  Third.  From  his  immutability.  II.  Pet.  i. 
24.  Fourth.  From  his  dominion  and  govern- 
ment, said  never  to  end.    Jer.  x.  10;  Dan.  iv.  3. 

For  the  benefit  of  such  as  may  desire  to  pur- 
sue this  particular  thought  farther,  I  will  add  a 
few  passages  of  scripture  bearing  directly  upon 
the  eternity  of  God  :  "The  eternal  God  is  thy 
refuge,  and  underneath  are  the  everlasting  arms." 
Deut.  xxxiii.  27.  "Before  the  mountains  were 
brought  forth,  or  ever  thou  hadst  formed  the  earth 
and  the  world,  even  from  everlasting  to  everlast- 
ing, thou  art  God."  Ps.  xc.  2.  "Who  hath 
wrought  and  done  it,  calling  the  generations  from 
the  beginning?  I  the  Lord,  the  first,  and  with 
the  last;  I  am  he."  Is.  xli.  4.  "Hearken  unto  me, 
0  Jacob  and  Israel,  my  called;  I  am  he  ;  I  am  the 
first,  I  also  am  the  last."     Is.  xlviii.  12.     "I  am 


DIVINE    PROVIDENCE.  35 

Alpha  and  Omega,  the  beginning  and  the  ending, 
saith  the  Lord,  which  is,  and  which  was,  and 
which  is  to  come,  the  Ahnightj."  Rev.  i.  8.  Sge 
Job  xxxvi.  26;  Romans'  i.  20;  Psahiis  xciii.  2; 
cii.  12,  24,  26;  I.  Timothy  vi.  15,  16;  II.  Peter 
iii.  8. 

God  is  also  without  succession.  He  was  before 
all  things ;  the  same  yesterday,  to-day,  and  for- 
ever. His  duration  can  not  proceed  by  days  and 
years;  if  it  did,  he  could  not  be  immutable,  for  he 
would  be  older  one  day  than  he  was  before.  "His 
knowledge  proves  him  without  successive  dura- 
tion, for  he  knows  all  things,  past,  present,  and  to 
come ;  he  sees  the  present  without  a  medium,  the 
past  without  recollection,  and  the  future  without 
foresight." 

"Ere  mountains  reared  their  forms  sublime, 
Or  heaven  or  earth  in  order  stood, 
Before  the  birth  of  ancient  time, 
From  everlasting  thou  art  God." 

Omnipotence  of  God.  This  implies  almighty 
power.  This  power  may  be  seen  :  First.  In  the 
creation  of  the  universe.  "For  the  invisible  things 
of  him  from  the  creation  of  the  world  are  clearly 
seen,  being  understood  bj^  the  things  that  are 
made,  even  his  eternal  power  and  Godhead." 
Rom.  i.  20.  "In  the  beffinnino;  God  created  the 
heaven   and   the   earth."     Gen.  i.  1.     "He   hath 


36  ATTRIBUTES    OF    GOD. 

made  the  earth  by  his  power,  he  hath  established 
the  world  b}'  his  wisdom,  and  hath  stretclied  out 
the  heavens  by  his  discretion."  Jer. x.  12.  Second. 
The  omni{iotence  of  God  is  exhibited  in  the  pres- 
ervation of  all  liis  creatures.  "For  by  him  were 
all  things  created,  that  are  in  heaven,  and  that  are 
in  earth,  visible  and  invisible,  whether  tliey  be 
thrones,  or  dominions,  or  principalities,  or  powers: 
all  things  were  created  by  liim,  and  for  him:  and 
he  is  before  all  things,  and  by  him  all  things  con- 
sist." Col.  i.  1(),  17.  "Thou,  even  thou,  art  Lord 
alone;  thou  hast  made  heaven,  the  lieaven  ot 
heavens,  with  all  their  host,  the  earth,  and  all 
things  that  are  therein,  the  seas,  aud  all  that  is 
therein,  and  thou  fveservest  them  all"  Neh.  ix.  6. 
Heb.  i.  3.  Ps.  xxxvi.  6.  Third.  This  power  v.-as 
displayed  in  the  stupendous  work  of  human  re- 
demption. "And  the  angel  answered  and  said 
unto  her.  The  Holy  Ghost  shall  come  upon  thee, 
and  the  poioer  of  the  Highest  shall  overshadow 
thee:  therefore  also  that  holy  thing  which  shall  be 
born  of  thee  shall  be  called  the  Son  of  God. 
*  *  *  For  with  God  nothing  shall  be  impossible." 
Luke  i.  35,  37.  "And  what  is  the  exceeding 
greatness  of  his  power  to  us-ward  who  believe, 
according  to  the  working  of  his  mighty  foioer, 
which  he  wrought  in  Christ,  when  he  raised  him 
from  the  dead."     Eph.  i.  19,  20.     Fourth.     His 


ATTRIBUTES    OF    GOD.  37 

power  may  also  be  seen  in  the  continuation  and 
success  of  the  gospel  in  the  world.  It  shall  con- 
tinue to  increase.  Matt.  xiii.  31,  32.  It  shall  be 
preached  to  all  people.  Matt,  xxviii.  18-20;  Matt, 
xvi.  14.  Fifth.  The  power  of  God  shall  be  dis- 
played in  the  resurrection  of  the  body.     I.  Cor. 

XV. 

''The  Hand  that  built  the  palace  of  the  sky, 
Formed  the  light  wings  that  decorate  a  fly; 
The  Power  that  wheels  the  circling  planets  round, 
Rears  every  infant  floweret  on  the  ground; 
That  Bounty  which  the  mightiest  beings  share, 
Feeds  the  least  gnat  that  gilds  the  evening  air." 

The  spirituality  of  God.  Spirit  is  that  which 
thinks,  and  performs  all  the  operations  of  intel- 
ligence, and  possesses  inherent  powers  of  action, 
without  being  acted  upon.  No  man  can  fully 
comprehend  what  spirit  is.  Matter  is  known  by 
certain  phenomena,  such  as  impenetrability,  ex- 
tension, inertia,  and  so  on;  but  spirit  possesses 
none  of  these  qualities.  A  thing  may  be  spiritual 
without  being  pure  spirit.  Paul,  when  describing 
the  nature  of  the  resurrection  body,  says  it  shall 
be  spiritual,  that  is,  it  shall  partake  of  the  nature 
of  spirit,  but  it  will  not  be  spirit  in  the  sense  in 
which  God  is  a  spirit.  "The  spirituality  of  God 
is  demonstrable  from  the  contradictions  neces- 
sarily resulting  from  the  contrary  supposition. 
No  two  particles  of  matter  can  exist  in  the  same 


38  DIVINE    PROVIDENCE. 

place ;  wherever,  therefore,  we  admit  of  a  material 
creature,  we  exclude  the  possibility  of  a  material 
deity,  if  such  an  expression  may  be  at  all  allowed." 
Power,  wisdom,  and  universal  presence  are  not 
properties  of  matter,  but  superior  to  it.  The 
Bible  affirms  that  "God  is  a  spirit."  John  iv.  24. 
"The  Lord  is  that  spirit."  II.  Cor.  iii.  17.  "The 
spirit  of  God  moved  upon  the  face  of  the  waters." 
Gen.  1.  2.  To  the  three  persons  in  the  Godhead 
this  one  nature  is  common. 

Omnipresence  of  God.  Tlds  attribute  implies 
that  he  is  in  all  places,  and  tills  all  space  at  all 
times.  We  can  not  see  him,  for  he  is  invisible; 
neither  can  we  see  the  mind  of  man,  nor  the  wind 
that  bloweth  where  it  listeth.  If  God  is  not  om- 
nipresent, he  is  not  competent  to  govern  the  uni- 
verse, nor  is  he  a  proper  object  of  worship.  "But 
will  God  indeed  dwell  on  the  earth?  Behold,  the 
heaven  and  heaven  of  heavens  can  not  contain 
thee."  1.  Kings  viii.  27  "Whither  shall  I  go  from 
thy  Spirit?  or  whither  shall  I  flee  from  thy  pres- 
ence? If  I  ascend  up  into  heaven,  thou  art  there  : 
if  I  make  my  bed  in  hell,  behold,  thou  art  there. 
If  I  take  the  wings  of  the  morning,  and  dwell  in 
the  uttermost  parts  of  the  sea  ;  even  there  shall  thy 
hand  lead  me,  and  thy  right  hand  shall  hold  me." 
Ps.  cxxxix.  7-10.  "Do  not  I  fill  heaven  and  earth  ? 
saith  the  Lord."     Jer.  xxiii.  24;  Amos  ix.  2,  3. 


ATTRIBUTES    OF    GOD.  39 

God  is  everywhere.  All  things  are  full  of,  yet 
distinct  from  him.  "The  cloud  on  the  mountain 
is  his  covering ;  the  muttering  from  the  chambers 
of  the  thunder  is  his  voice;  that  sound  on  the  top 
of  the  mulberry  trees  is  his  'going;'  in  that  wind, 
which  bends  the  forest  or  curls  the  clouds,  he  is 
walking."  God  is  everywhere  by  his  power,  wis- 
dom, and  goodness ;  ruliDg,  controlling,  supporting, 
and  beholding.  "Thou,  God,  seest  me."  Every 
one  is  God-inclosed,  God-filled,  and  God-breath- 
ing. The  almighty,  all-pervading  Spirit  is  every- 
where. All  those  passages  wherein  the  presence 
of  Gotl  is  promised  to  the  Christian,  go  to  prove  his 
omnipresence.  There  is  not  a  Christian,  however 
poor  and  obscure  among  men,  but  that  may  claim 
his  presence  at  all  times  and  in  all  places.  When 
poor  and  forsaken  by  men,  persecuted  and  tempt- 
ed, scorned  and  derided,  at  home,or  abroad,  among 
friends  or  foes,  in  health  or  dying,  how  divinely 
sweet  the  reflection  steals  over  the  soul,  "Thou, 
God,  seest  me." 

"In  vain  on  wings  of  morn  we  soar, 
In  vain  the  realms  of  space  explore, 
In  vain  retreat  to  shades  of  night, — 
For  what  can  veil  us  from  thy  sight? 
Distance  dissolves  before  thy  ray, 
And  darkness  kindles  into  day." 

Omniscience  of  God.  This  implies  that  he 
knoweth  all  things;  that  his  knowledge  is  infinite, 


40  DIVINE    PROVIDENCE. 

eternal,  universal,  and  perfect.  This  attribute  is 
peculiar  to  himself.  To  suppose,  as  some  divines 
have  done,  that  God  determines  not  to  know  cer- 
tain things  is  a  reflection  upon  his  character.  "Talk 
no  more  so  exceeding  proudly ;  let  not  arrogancy 
come  out  of  thy  mouth  :  for  the  Lord  is  a  God  of 
knowledge,  and  by  him  actions  are  weighed."  I. 
Sam.  ii.  3.  "Shall  any  teach  God  knowledge? 
seeing  he  judgeth  those  that  are  high."  Job  xxi. 
22.  "For  he  looketh  to  the  ends  of  the  earth,  and 
seeth  under  the  whole  lieaven."  Job  xxviii.  24. 
"0  Lord,  thou  hast  searched  me,  and  know^n  me. 
Thou  knowest  my  downsitting  and  mine  uprising; 
thou  understandest  my  thoughts  afar  off'.  Thou 
compassest  my  path  and  my  lying  down,  and  art 
acquainted  with  all  ni}^  ways.  For  there  is  not  a 
word  in  my  tongue,  but,  lo,  0  Lord,  thou  knowest 
it  altogether.  Thou  hast  beset  me  belli nd  and 
before,  and  laid  thine  hand  upon  me.  Such  knowl- 
edge is  too  wonderful  for  me  ;  it  is  high,  I  can  not 
attain  unto  it."  Ps.  cxxxix.  1-6.  "Great  is  our 
Lord,  and  of  great  power:  his  understanding  is 
infinite."  Ps.  cxlvii.  5.  "Known  unto  God  are 
all  his  works  from  the  beginning  of  the  world. 
Acts  XV.  18.     Rom.  xi.  33-36. 

If  these  passages  teach  anything  at  all,  they 
teach  the  omniscience  of  God.  "His  understand- 
ing is  infinite."     He  seeth  all  things,  and  knoweth 


ATTRIBUTES    OF    GOD.  41 

all  things.  He  is  a  God  of  knowledge  and  under- 
standing. The  thoughts  of  the  heart  are  all  open 
before  him.  All  the  plans  and  purposes  of  men 
are  knoAvn  to  him.  A  being  of  less  knowledge 
could  not  govern  a  universe.  He  must  know  all 
things,  in  order  to  provide  for  all  things. 

The  Justice  of  God.  "The  justice  of  God  is 
that  perfection  of  the  divine  nature  from  which 
arises  the  absolute  rectitude  of  his  moral  govern- 
ment." This  attribute  is  essential  to  the  very  being 
of  God.  Without  it  he  would  be  unfit  to  govern 
the  world,  and  to  judge  the  whole  earth.  God  is 
not  only  just  in  himself,  but  Justin  all  his  admin- 
istrations. Two  elements  in  his  moral  govern- 
ment display  this  attribute :  First.  Remunerative 
justice,  by  which  he  distributes  rewards  to  all  who 
comply  with  the  conditions  of  the  gospel.  "If  ye 
sow  to  the  Spirit,  ye  shall  of  the  Spirit  reap  life 
everlasting."  "To  him  that  overcometh,  I  will 
give  a  crown  of  life."  Second.  Punitive  justice. 
He  can  not  and  will  not  let  sin  go  unpunished.  If 
those  who  sow  to  the  Spirit  reap  life  everlasting, 
then  those  who  sow  ^o  the  flesh  must  reap  corrup- 
tion. "Whatsoever  a  man  soweth,  that  shall  he 
also  reap."     That  is  just. 

On  the  nature  of  divine  justice,  Mr.  Ambrose 
gives  a  striking  illustration:  "When  God  appointed 
a  surety,  his  Son,  and  charged  our  debts  upon  him 


42  DIVINE    PROVIDENCE. 

to  satisfy  his  justice,  in  that  God  would  not  spare 
his  Son  in  the  least  degree  of  punishment ;  hereby 
the  Lord  shows  a  stronger  love  to  justice  than  if 
he  had  damned  ten  thousand  thousand  creatures. 
Suppose  a  malefactor  comes  before  a  judge,  the 
judge  will  not  spare  the  malefactor,  but  com- 
mands satisfaction  to  the  law;  this  shows  that  the 
judge  loves  justice.  But  if  the  judge's  own  son  be 
a  delinquent,  and  it  appears  before  all  the  country 
that  the  judge  now  doth  more  honor  justice  in 
this  than  in  condemning  a  tliousand  others,  so 
when  the  Lord  shall  cast  many  thousands  into 
hell,  there  to  be  tormented  throughout  eternity,  it 
shows  that  God  loves  justice;  but  when  his  own 
Son  shall  take  our  sins  upon  him,  and  he  will 
not  spare  him,  this  surely  declares  God's  love  to 
righteousness  more  than  if  all  the  world  should 
be  damned." 

The  justice  of  God  is  most  abundantly  set  forth 
in  the  Scriptures.  "He  is  the  E,ock,  his  work  is 
perfect:  for  all  his  ways  are  judgment:  a  God  of 
truth  and  without  iniquity,  just  and  right  is  he." 
Deut.  xxxii.  4.  "Justice  and  judgment  are  the 
habitation  of  thy  throne:  mere}'  and  truth  shall 
go  before  thy  face."  Ps.  Ixxxix.  14.  "There  is 
no  God  else  beside  me;  a  just  God  and  a  Savior." 
Isa.  xlv.  2L  See  also  Ps.  xix.  8,  9;  Ex.  xxiii.  7; 
Prov.  xxiv.  12 ;  Pev.  xv.  3. 


ATTRIBUTES    OF    GOD.  43 

Add  to  these  the  sovereignty,  goodness'  mercy, 
benevolence,  love,  holiness,  veracity,  sufficiency, 
patience,  long-sutfering,  and  vengeance  of  God, 
and  you  have  before  your  mind  the  character  that 
governs  the  universe.  And  as  we  contemplate 
the  attributes  and  absolute  perfections  of  the 
Divine  Being,  we  must  see  in  him  every  conceiv- 
able fitness  to  govern  all  things.  There  is  every- 
thing to  comfort  the  hearts  of  all  that  will  trust 
in  him,  and  enough  to  alarm  all  that  attempt  to 
withstand  him.  "If  I  speak  of  strength,  lo,  he  is 
strong:  and  if  of  judgment,  who  shall  set  me  a 
time  to  plead  ?"  Job  ix.  19.  "God  hath  spoken 
once ;  twice  have  I  heard  this ;  that  power  be- 
longeth  unto '  God."  Ps.  Ixii.  11.  "Behold,  the 
nations  are  as  a  drop  of  a  bucket,  and  are  counted 
as  the  small  dust  of  the  balance:  behold,  he  tak- 
eth  up  the  isles  as  a  very  little  thing."  Is.  xl.  15. 
"Cry  out  and  shout,  thou  inhabitant  of  Zion  :  for 
great  is  the  Holy  One  of  Israel  in  the  midst  of 
thee."     Is.  xii.  6. 

The  primary  idea  of  government  is  guidance, 
direction,  and  control  in  accordance  with  rule. 
Moral  government  implies  the  administration  of 
moral  law ;  it  presides  over  and  seeks  to  control 
the  free  will.  Physical  government  "presides 
over  and  controls  physical  states,  and  changes  of 
substances  or  constitutions,   and    all   involuntarv 


44  DIVINE    PROVIDENCE. 

states  and  changes."  The  providential  govern- 
ment of  God  may  be  considered  as  that  disposal 
of  his  creatures,  and  all  events  relating  to  them,  in 
accordance  with  his  wisdom,  justice,  immutability, 
and  goodness. 

God  is  the  only  being  in  the  universe,  of  which 
we  have  any  knowledge,  that  is  capal)le  of  govern- 
ing the  workl.  He  is  immutable,  hence  always 
the  same  ;  eternal,  was  before  all  things  ;  omnipo- 
tent, has  all  power;  omniscient,  knoweth  all 
things;  omnipresent,  is  everywhere  at  the  same 
time;  just,  and  can  not  do  wrong.  He  is  holy, 
good,  benevolent,  merciful,  patient,  and  long-suf- 
fering. A  being  in  whom  all  these  attributes  and 
perfections  center,  is  in  every  wny  capable  of  gov- 
erning l)oth  matter  and  mind.  Hence  the  follow- 
ing conclusions  are  justly  drawn  :  First.  In  liis 
moral  government,  he  renders  to  every  intelligent 
being  full  and  complete  justice.  Second.  In  his 
providential  government,  he  disposes  of  all  his 
creatures,  and  all  the  events  with  which  they  may 
be  surrounded,  according  to  his  wisdom,  justice, 
power,  and  goodness.  Third.  In  his  spiritual 
government  he  maintains,  by  the  agency  of  his 
Spirit  and  the  instrumentality  of  his  word,  a  con- 
stant control  over  the  hearts  and  minds  of  his 
people;  so  that  ail  the  atfairs  in  the  universe  are 
governed  in  a  manner  so  as  not  to  interfere  with 


ATTRIBUTES    OF    GOD.  45 

« 

his  sovereignty,  nor  the  free  will  of  man,  and  at 
the  same  time  accomplish  for  his  creatures  the 
highest  possible  good. 

There  is  in  all  these  attribut<;S  of  the  Godhead 
the  most  complete  and  absolute  harmony;  and 
nothing  can  occur  in  his  [ihysical,  mo-ral,  provi- 
dential, or  spiritual  government  that  is  not  in 
harmony  with  all  the  attributes  and  perfections  of 
his  nature.  He  can  not  perform  a  single  act,  by 
the  exercise  of  any  one  of  his  attributes  or  per- 
fections, tliat  will  either  directly  or  indirectly  con- 
tiict  with  any  other  of  his  attributes  or  perfections. 
To  illustrate:  God  is  omnipotent,  yet  he  does  not 
do  everything.  If  this  attribute  were  exercised 
independently  of  all  the  rest,  he  might  either  save 
or  destroy  the  whole  race  of  man,  irrespective  of 
moral  character.  But  this  would  either  conflict 
with  his  justice  or  goodness.  His  goodness,  love, 
benevolence,  and  mercy  might  prompt  him  to  save 
all  men.  But  he  is  immutable,  and  can  never  love 
more  than  he  loves  now^.  If  these  perfections  of 
his  nature  would  ever  prompt  him  to  save  all  men 
irrespective  of  moral  character,  they  would  prompt 
him  to  save  them  at  once.  If  not,  then  he  is  not 
immutable.  These  attributes  and  perfections  can 
only  be  exercised  in  accordance  wdth  the  princi- 
ples of  a  perfectly  righteous,  moral  government. 
""God  himself  is  limited  by  the  immutable  perfec- 


46  DIVINE   PROVIDENCE. 

tions  of  his  own  nature  in  the  modes  of  operation 
for  the  salvation  of  sinners,  and  can  not  depart 
from  the  essential  conditions  upon  which  he  has 
proposed  that  fallen  man  can  be  made  a  par- 
taker of  the  divine  nature.  The  slightest  de- 
parture therefrom  would  shake  the  very  pillars  of 
heaven." 

Complicated  and  inexplicable  as  many  of  the 
providences  of  God  may  be,  yet,  when  understood, 
they  will  be  seen  to  be  in  perfect  harmony  with 
all  the  attributes  and  perfections  of  his  character. 
God  is  not  bound  by  any  obligations  to  communi- 
cate to  us  what  his  plans  and  purposes  are.  "What- 
ever is  essential  to  our  present  or  eternal  salvation 
he  will  reveal  at  the  right  time.  The  promise  of 
God  is,  that  in  due  time  the  glass  through  which 
we  now  see  darkly  will  be  removed,  and  we  shall 
see  as  we  are  seen,  and  know  as  we  are  known. 
For  the  present  we  should  learn  to  be  content 
with  the  simple  faith  that  the  "  Judge  of  all  the 
earth  will  do  right." 

In  the  first  chapter  of  the  book  of  Ezekiel  there 
is  presented  a  most  beautiful  and  grand  illustration 
of  the  nature  of  God's  government.  The  reader 
would  do  well  to  turn  to  the  chapter  and  read  it 
carefully.  Whatever  else  the  Almighty  intended 
to  teach  by  this  wonderful  vision,  it  serves  to  illus- 
trate the  nature  of  his  providential  dealings  with 


ATTRIBUTES    OF    GOD.  47 

men  and  nations.  This  vision  may  very  properly 
be  "epitomized  as  a  representation  of  the  march 
of  God  in  the  chariot  of  his  providence,  through 
the  successive  ages  of  the  world." 

The  first  object  in  the  vision  that  attracts  our 
attention  is  the  appearance  of  the  living  creatures, 
which  "  ran  and  returned  as  the  appearance  of  a 
fiasli  of  lightning."  In  this  age  of  rationalism  on 
the  one  hand  and  Spiritualism  on  the  other,  it  is 
difiicult  to  explain  to  the  satisfaction  of  either 
party  the  plain,  unambiguous  meaning  of  any 
part  of  God's  word.  A  careful  study  of  the  holy 
Scriptures  will,  however,  warrant  us  in  the  belief 
that  God  in  part  carries  on  the  aflt'airs  of  his  gov- 
ernment by  the  ministry  of  men  and  angels ;  for 
"he  maketh  his  angels  spirits,  and  his  ministers  a 
flame  of  fire."  And  this  subserviency  of  men 
and  angels  in  the  execution  of  his  plans  and  pur- 
poses, serves  to  impress  our  minds  with  the  truth 
that  all  are  servants  of  God.  Every  creature  in 
heaven  and  in  the  earth,  together  with  all  the  ele- 
ments, is  under  his  control,  and  may  at  any  time 
and  in  any  manner  be  employed  to  execute  his 
purposes.  He  may  employ  an  angel  or  a  legion 
of  angels  to  carry  out  his  plans.  He  may  employ 
a  bird,  a  fish,  an  insect,  if  he  chooses,  for  all  are 
made  to  serve  him,  and  all  stand  in  attitude  of 
waiting,  like  the  "  living  creatures,"  ready  to  go 


48  DIVINE    PROVIDENCE. 

forward  or  return  at  Ins  conimand.  They  all  go 
straight  forward,  as  directed  by  his  wisdom,  ac- 
complishing results  sometimes  that  reach  far  iuto 
the  future.  The  old  world  was  destroyed  by 
\^'ater;  the  cities  of  the  plain  by  fire;  Baalam  was 
reproved  by  the  ass;  the  prophet  was  fed  bj 
ravens ;  Jonah  was  brought  to  the  shore  by  a  fish ; 
the  Egyptians  were  scourged  by  flies  and  frogs. 
He  may  employ  the  wind,  famine,  pestilence,  war, 
lightning,  and  tempest  to  do  his  bidding.  All  are 
his  servants,  and  he  may  use  any  one  of  them  or 
an}'  number  of  them.  He  may  thrash  a  mountain 
with  a  worm,  and  send  an  angel  to  protect  a  spire 
of  gi'ass.  It  is  his  absolute  prerogative  to  employ 
such  agencies  and  instrumentalities  as  his  own 
wisdom  may  dictate  for  the  accomplisliment  of  his 
designs. 

]^ext  in  order  we  have  the  vision  of  the  wheels. 
"Their  rings,  they  were  so  high  that  the}'  were 
dreadful,"  and,  to  add  to  the  grandeur  of  their  ap- 
pearance, "they  were  full  of  eyes."  These  are  the 
wheels  of  divine  providence,  and  indicate  to  us 
the  various  changes  and  revolutions  which  occur 
in  order  that  the  divine  purposes  of  God  may  be 
accomplished.  Their  being  full  of  eyes  denotes 
that  all  the  vast  changes  and  revolutions  of  time, 
in  all  places,  and  under  every  conceivable  circum- 
stance, are  directed,  controlled,  or  overruled  by  the 


ATTRIBUTES    OF    GOD.  49 

same  unerring  hand.  "The  events  of  time  are  all 
directed  by  an  inHnite  intelligence;  there  is  an 
end,  a  design,  in  every  turn  of  providence;  every 
movement  of  the  wheel  has  an  object,  and  to  that 
object  do  the  eyes  never  cease  to  turn." 

We  are  now  directed  to  the  appearance  of  a 
wheel  in  a  wheel.  This  at  once  suggests  the  idea 
of  complication,  and  of  retrograde  motion, — one 
wheel  revolving  one  way  and  the  other  in  the  op- 
posite direction.  JN^evertheless,  the  prophet  is  par- 
ticular to  state,  once  or  twice,  that  when  the  living 
creatures  went,  the  wheels  went, — "they  all  went 
straight  forward."  Now  the  ways  of  Providence 
are  often  intricate  and  mysterious  to  us,  and  some- 
times appear  to  be  contradictory.  But  if  we  were 
permitted  to  see  all  the  designs  and  purposes  of  the 
Almighty,  we  would  at  once  be  convinced  that  all 
his  ways  are  wise  and  just.  We  see  and  under- 
stand only  in  part,  and  hence,  in  our  blindness,  we 
often  think  his  ways  are  unequal.  Why  he  does 
this  and  that  we  are  not  at  present  permitted  to 
know.  We  see  through  a  glass  darkly.  Jacob,  in 
the  anguish  of  his  heart,  said,  "All  these  things 
are  against  me."  Joseph  was  gone,  and  now  Ben- 
jamin was  demanded  ;  he  must  go  in  sorrow  to  the 
grave.  He  saw  the  appearance  of  a  wheel  in  a 
wheel.  To  his  mind  there  was  not  only  complica- 
tion in  the  movement  of  the  wheels,  but  actually 

4 


50  DIVINE    PROVIDENCE. 

a  retrograde  motion,  a  moving  backward  instead 
of  forward.  He  was  looking  through  a  glass 
darkly.  But  when  his  sons  returned  from  Egypt 
and  told  him  that  Joseph  was  still  living,  and  that 
all  the  necessary  arrangements  had  been  made  to 
take  the  entire  household  down  to  Egypt  where 
there  was  bread  enough  and  to  spare,  the  old  man 
saw,  for  the  first  time,  how  straight  every  thing 
had  gone  forward  in  his  case.  Then  he  exclaimed, 
"It  is  enough,  my  son  Joseph  liveth  ;  I  will  go  and 
see  him  before  I  die."  Thus  it  will  be  in  the  end  ; 
when  the  plans  and  purposes  of  God  are  under- 
stood, all  will  exclaim,  "He  hath  done  all  things 
well." 

Another  peculiarity  about  this  machine  was,  that 
"the  wheels  were  so  high  that  they  were  dread- 
ful." This  indicates  that  the  plans  of  God  are  in 
many  respects  far  above  our  comprehension,  reach- 
ing from  the  beginning  to  the  end.  In  our  present 
condition  we  are  only  permitted  to  see  detached 
parts  of  his  plans,  a  link  here  and  there,  and  are 
unable  to  put  them  together.  We  see  in  part  and 
understand  in  part, — only  in  broken  glimpses. 
"But  when,  from  some  pinnacle  of  the  better  land, 
we  take  a  retrospect  of  the  way  in  which  the  Lord 
has  led  us,  we  shall  see  that  every  turn,  and  winding, 
and  crossing,  and  check,  and  obstruction,  and  fall, 
and  sickness,  and  sorrow,  were  just  as  necessary  to 


ATTRIBUTES    OF    GOD.  51 

our  everlasting  happiness,  as  tlaat  Christ  should 
have  died,  or  that  the  Bible  should  have  been 
written." 

And  as  it  is  with  individuals  so  it  is  with  na- 
tions. All  the  various  revolutions  and  apparent 
complications  in  the  movement  of  the  machinery 
have  an  object,  a  distinct  and  definite  end;  and 
the  wheels  will  continue  to  revolve  and  the  ma- 
chinery move  straight  forward  until  all  the  pur- 
poses of  God  are  accomplished.  The  history  of 
our  own  country,  its  struggle  for  liberty,  and  its 
second  baptism  with  blood,  are  all  turnings  of  the 
wheels  of  divine  providence.  Wisdom,  justice, 
love,  and  benevolence  are  in  every  revolution  of 
the  wheels.  Some  time  we  may  see  it  in  a  clearer 
light  than  we  are  able  to  see  it  now. 

In  a  subsequent  chapter  we  may  dwell  more  at 
length  upon  this  particular  point.  We  have  in- 
troduced it  here  to  assist  in  illustrating  the  truth 
of  our  proposition,  which  is,  that  all  the  oper- 
ations of  providence,  however  mysterious  and 
inexplicable  they  may  be,  are  carried  forward  in 
perfect  harmony  with  all  the  attributes  of  God. 
When  John  saw  tlie  saints  in  heaven  "  standing 
as  it  were  upon  a  sea  of  glass  mingled  with  fire," 
they  sang  this  song,  "Great  and  marvelous  are 
thy  works,  Lord  God  Almighty ;  just  and  true  are 
thy  ways,  thou  King  of  saints. 


52  DIVINE    PROVIDENCE. 

"0,  ali-prepariug  Providence  divine  ! 

In  thy  large  book  what  secrets  are  enrolled, 
What  sundry  helps  doth  thy  great  pow^er  assign, 

To  prop  the  course  which  thou  intend'st  to  hold^ 
What  mortal  sense  is  able  to  define 

Thy  mysteries,  thy  counsels  manifold  1 
It  is  thy  wisdom  strangely  that  extends 
Obscure  proceedings  to  apparent  ends." 


HISTORY   OF    THE   DOCTRINE.  53 


CHAPTER  III. 

HISTORY     OF     THE     DOCTRINE     OF     PROVIDENCE — BIBLE     AND     PAGAN 
NOTIONS    CONTRASTED. 

The  foundatiou  of  all  religion,  whether  true  or 
false,  natural  or  revealed,  is  the  belief  in  the  exist- 
ence of  a  God  or  of  a  plurality  of  gods.  This 
proposition  is  universally  conceded.  It  would  he 
utterly  impossible  to  conceive  of  any  religion  at 
all,  if  the  existence  of  a  superior  being  were  not 
first  admitted.  The  notion  of  a  Supreme  Being 
was  never  wholly  lost  in  the  pagan  world;  and 
while  they  introduced  many  strange  and  supersti- 
tious notions  into  their  philosophy,  they  never 
denied  the  existence  of  God  or  the  gods.  They 
wandered  in  the  mazes  of  superstition  and  error. 
They  reasoned  well  on  many  things,  but  were 
never  able  to  form  correct  opinions  of  the  true 
God  and  his  government.  Their  best  notions  of 
the  gods  were  but  fragmentary  ideas  of  the  true 
God.  Often  in  attempting  to  settle  the  question 
respecting  the  gods,  their  power,  wisdom,  and 
justice,  "their  empirical  investigations  were  ab- 
ruptly lost  in  dark  uncertainty.     Their  yearning 


54  DIVINE    PIIOVIDENCE. 

spirits  fluttered  against  the  veil  which  hides  them, 
and  heat  it  till  their  wings  were  weary,  and  then 
descended  again  into  tlie  sphere  of  sense  and  of 
cold  ahstractions  from  which  they  had  started." 

Next  to  the  doctrine  of  the  existence  of  a  Supreme 
Being  is  that  of  an  overruling  providence.  The  very 
notion  of  a  God  suggests  the  idea  of  a  providence. 
It  would  be  next  to  impossible  to  conceive  of  a  God 
without  a  providence,  or' a  providence  without  a 
God.  This  the  majority  of  pagan  philosophers 
realized.  Cicero,  when  speaking  of  those  phi- 
losophers who  taught  that  the  gods  take  no  care 
of  mankind,  said:  "If  their  oi)inion8  were  true 
there  would  be  no  piety,  no  sanctity,  no  religion — 
that  if  the  gods  do  not  mind  what  men  do,  or 
wluit  events  befall  them,  there  is  no  reason  to 
pray  to  them  or  worship  them  ;  and  that  if  religion 
and  piety  be  taken  away  from  among  men,  the 
greatest  confusion  and  disorder  would  ensue  in 
human  life;  and  together  with  piety,  mutual 
fidelity,  and  the  social  ties  which  bind  mankind 
together,  and  that  most  excellent  virtue  justice, 
would  be  banished  out  of  the  world." 

The  pagan  philosophers,  the  wisest  and  best 
of  them,  while  they  held  to  many  strange  and 
superstitious  notions  respecting  the  creation  and 
government  of  the  universe,  were  of  the  opinion 
that  the  gods  did  exercise  some  sort  of  care  and 


PAGAN    NOTIONS.  55 

concern  for  the  human  race — that  the  events  of 
time  were  not  wholly  the  results  of  mere  chance. 
It  will  doubtless  be  of  interest  to  the  majority  of 
the  readers  to  present  in  this  connection  w^hat 
some  of  the  more  considerate  philosophers  among 
the  heathen  have  said.  It  will  assist  us  in  com- 
prehending, to  some  degree  at  least,  the  superiority 
of  the  Christian  doctrine  of  providence.  Men 
who  are  wont  to  boast  of  the  light  of  nature  and 
the  power  of  human  reason;  that  would  exalt  it 
above  a  divine  revelation;  that  say  it  were  better 
for  the  world  if  the  Bible  w^ere  out  of  it,  are  in- 
vited to  a  careful  consideration  of  the  subject,  by 
contrasting  the  opinions  and  sayings  of  the  wisest 
and  best  men  that  have  ever  lived  without  the  aid 
of  a  divine  revelation,  with  the  opinions  and  teach- 
ing of  Christian  philosophers.  We  will  aim  to 
deal  fairly.  We  can  well  afford  to  do  so.  We 
will  not  give  the  weakest  things  that  have  been 
said  by  heathen  sages,  but  the  purest  sentiments 
that  were  ever  uttered  by  their  greatest  and  best 
philosophers. 

As  tar  back  as  we  are  able  to  trace  the  history 
of  men  and  nations,  we -shall  find  that  the  notioii 
of  a  providence  was  held  as  a  part  of  the  universal 
tradition.  It  is  of  course  somewhat  difficult  to 
follow  their  traditions,  and  understand  precisely 
what  their  opinions  were.     According  to  the  most 


56  DIVINE    PROVIDENCE. 

reliable  authority  we  have,  the  majority  of  the 
philosophers,  as  well  as  the  vulgar  heathtjjii,  were 
pantheists.  And  "as  they  fell  from  the  right 
know^ledge  of  the  one  true  God,  and  became  more 
and  more  immersed  in  idolatry  and  polytheism,  so 
their  notions  of  providence  became  contused  and 
erroneous,  and  debased  with  many  corrupt  ndx- 
tures.  The  providence  they  aclvu  owl  edged  was 
the  providence  of  the  divinities  they  adored.  It 
was  parceled  out  among  a-  multiplicity  of  gods 
and  goddesses,  aniong  whom  they  supposed  the 
administration  of  all  things  to  be  distributed,  as 
being  co-rulers  with  God  and  sharers  with  him  in 
his  empire." 

Plato  says,  concerning  the  pagans  in  his  time, 
that  "all  those  who  had  never  so  small  a  share  of 
sobriety  or  prudence  were  wont  in  the  under- 
taking of  any  aifair,  whether  small  or  great, 
always  to  invoke  God."  That  is,  they  invoked 
the  guidance  and  assistance  of  some  one  or  all  of 
the  gods.  It  is  not  necessary,  for  our  present  pur- 
pose, to  point  out  the  gr'oss  errors  into  wdiich  the}' 
had  fallen  respecting  the  character  and  attributes 
of  the  true  God.  Our  chief  object  is  to  show  tliat 
the  majority  who,  in  time  past,  believed  in  the 
existence  of  a  God  at  all,  believed  also  in  a  provi- 
dence. Occasionally  they  uttered  some  most  sub- 
lime and  beautiful  sentiments  respecting  the  gods, 


PAGAN    NOTIONS.  57 

as  they  often  did  respecting  the  immortaUty  of  the 
soul,  and  the  future  home  of  the  good ;  but  when 
they  would  return  to  their  cold  abstract  reasoning 
they  would  contradict  everything  they  had  said. 
A¥hen  they  followed  the  impulses  of  their  nature 
they  seemed  to  believe  in  the  existence  of  God, 
the  immortality  of  the  soul,  the  future  existence 
of  man,  and  the  doctrine  of  providence.  But, 
"like  benighted  travelers  seeking  their  way  in  a 
dreary  wood,  rather  bewildered  than  aided  by  the 
mimic  lights  that  played  around  them  in  the  dis- 
mal bogs,  so  "the  heathen  in  their  blindness' 
sought  after  a  better  life  amid  the  shadows  which 
hang  over  the  grave.  Their  light  of  reason  and 
dim  tradition  have  been  so  unsteady,  and  prevailed 
so  feebly  against  the  darkness  in  which  it  attempt- 
ed to  shine,  that  they  have  often  laid  down  in 
despair  or  followed  it  with  a  doubting  and  heavy 
heart."  But  wherever  they  went,-  and  however 
dreamy  and  confused  their  notions  were,  they  car- 
ried with  them  continually 

"This  secret  dread,  this  inward  horror 
Of  falling  into  naught." 

Socrates  said  "that  the  gods  know  all  things 
both  the  things  which  are  said  and  the  things 
which  are  done,  and  even  the  things  which  are 
deliberated  upon  in  secret,  and  that  the}'  are 
everywhere  present,  and  give  signification  to  men 


58  DIVINE    PROVIDENCE. 

concerning  all  human  affairs."  But  for  liis  pol- 
ytheism, this  passage  reads  well.  He  believed  in 
a  providence  ;  that  all  human  att'airs  were  directed 
and  controlled  by  an  invisible  power,  and  that 
this  power  was  held  by  the  gods;  but,  like  the  rest 
of  them,  he  would  not  have  been  able  to  tell  to 
which  of  the  gods  any  particular  event  should 
be  ascribed. 

There  is  a  passage  in  the  elder  Pliny  relating 
to  the  notions  of  fortune,  as  held  in  his  time. 
"Through  the  whole  world,"  he  says,  "in  all  time, 
fortune  is  universally  invoked  by  all  persons. 
This  alone  has  the  praise  or  blame  of  everything, 
and  is  at  the  same  time  worshiped  and  respected ; 
esteemed  by  the  most  of  mankind  to  be  blind,  un- 
certain, various,  and  inconstant ;  a  favorer  of  such 
as  are  unworthy.  To  this  all  events  are  attributed, 
both  prosperous  and  adverse;  and  in  the  whole 
management  of  human  affairs  this  fills  up  both 
sides  of  the  account."  Sallust  observes  that 
"fortune  rules  in  everything."  Menander  says, 
"Fortune  is  the  king  or  tyrant  of  all  gods."  From 
these  extracts  it  appears  that  fortune  was  wor- 
shiped as  a  deity,  with  whatever  attributes  or 
qualities  the  worshiper  liad  a  mind  to  ascribe  to 
it.  It  is  in  evidence  farther  that  among  the 
Greeks  and  Romans  temples  were  erected  and 
dedicated  to  this  god. 


PAGAN    NOTIONS.  59 

Among  the  vulgar  pagans,  tlie  notion  very  gen- 
erally prevailed  that  providence  only  extended  to 
outward  aii'airs,  and  hence  the  gods  were  applied 
to  for  health,  riches,  and  success  in  temporal 
matters,  but  not  for  wisdom  or  any  of  the  virtues. 
Cicero  quotes  Cato  as  saying:  "All  men  attrib- 
ute the  external  commodities  they  enjoy,  their 
plenty  of  corn,  wine,  oil,  and  fruits,  to  the  gods; 
but  no  man  ever  acknowledged  his  having  received 
his  virtue  from  God.  For  who  ever  gives  thanks 
to  the  gods  for  his  being  a  good  man  ?  But  for 
his  being  possessed  of  riches  and  honors,  and  pre- 
served from  dangers,  he  does.  It  is  on  account  of 
these  things  that  they  give  Jupiter  the  appellation 
of  optimus  et  maxlnius,  the  gi^eatest  and  the  best; 
uot  that  he  makes  us  just,  temperate,  and  wise, 
but  that  he  gives  us  health,  safety,  and  afSuence." 
"This,"  he  adds,  "is  the  judgment  of  all  mankind, 
that  the  gifts  of  fortune  are  to  be  asked  of  God, 
but  that  a  man  is  to  expect  wisdom  only  from 
himself."  Now  while  it  was  the  opinion  of  the 
learned  Cato  that  the  heathen  most  generally  be- 
lieved that  the  gods  never  concerned  themselves 
about  anything  more  than  the  temporal  wants  and 
affairs  of  mankind,  it  is  evident  that  some  of  the 
philosophers,  and  even  the  vulgar  among  the 
heathen,  had  a  better  way  of  thinking,  as  we  shall 
hereafter  see. 


60  DIVINE    I'liUVIDENCE. 

The  Epicureans  had  a  great  deal  to  say  against 
the  doctrine  of  providence  as  held  by  the  teachers 
of  Christianity.  Csecilius  represents  it  as  an  ab- 
surd thino;  in  the  Christian  to  believe  that  -'their 
God,  vi^hom  tliey  can  neither  see  nor  show,  inspects 
diligently  into  the  manners  of  all  men,  into  their 
actions,  and  even  their  words  and  hidden  thoughts; 
and  that  he  is  everywhere  present,  troublesome, 
and  impertinently  busy  and  curious,  since  heinter- 
esteth  himself  in  all  things  that  are  done,  and 
thrusteth  himself  into  all  places;  whereas  he  can 
neither  attend  to  every  pai-ticular  whilst  he  is 
employed  about  the  whole,  nor  be  able  to  take 
care  of  the  whole,  being  busied  about  particulars." 
This  is  certainly  a  cold  and  chilling  speculation, 
but  it  is  human  nature  unaided  by  any  divine 
revelation. 

The  philosophers  who  asserted  a  providence  are 
represented  by  Epictetus  as  holding  very  dissimilar 
views.  "Some  of  them,"  he  says,  "admitted  a 
providence  in  great  and  heavenly  things,  but  in 
nothing  upon  earth.  Others  supposed  it  to  take 
care  of  tilings  both  in  heaven  and  earth,  but  only 
in  general,  not  with  respect  to  individuals.  Others, 
like  Ulysses  in.  Homer,  and  Socrates,  held  that 
providence  extendeth  to  individuals,  and  that  not 
the  least  motion  or  action  can  be  concealed  from 
God."      Plato    asserts    "tliat    mankind,    and   the 


PAGAN    NOTIONS.  61 

tilings  relating  to  tliem,  not  only  in  great  matters 
but  even  the  smallest,  are  under  the  care  of  Divine 
Providence." 

The  Platonists  and  many  others  of  the  philoso- 
phers held  to  the  notion  of  a  universal  providence; 
but  this  they  divided  among  the  deities,'  He 
whom  they  regarded  as  the  chief  deity  did  not 
concern  himself  about  the  affairs  of  mankind,  but 
committed  that  to  the  inferior  deities.  They  did 
not  think  that  the  great  God  meddled  with  the 
tilings  of  the  world,  but  rather  withdrew  himself, 
with  the  "supercelestial  gods,  his  companions, 
from  the  view  of  mortals,  as  being  of  so  sublime 
a  nature  that  no  sharpness  ot  sight  or  understand- 
ing could  leach  to  them."  But  he  brings  into 
view  certain  celestial  deities,  such  as  the  sun, 
moon,  and  stars.  Plutarch  argues  "that  it  is  un- 
worthy of  the  majesty  of  the  Supreme  Being,  and 
inconsistent  with  his  happiness,  to  busy  himself 
about  the  aft'airs  of  men."  Apuleius,  as  quoted 
by  Dr.  Leland,  says  "that  the  supreme  God  is  so 
lar  above  us,  that  he  is  scarcely  to  be  approached 
by  the  most  purified  intellect,  and  that  there  is 
no  immediate  intercourse  between  us  and  the  first 
class  of  subordinate  deities,  visible  or  invisible, 
but  the  intercourse  is  carried  on  by  intermediate 
powers  called  demons,  who  are  appointed  to  take 
care  of  everything  here  below  which  it  is  not  be- 


62  DIVINE    PROVIDENCE, 

coming  the  majesty  of  the  celestial  gods  to  meddle 
with." 

The  deplorable  state  of  darkness,  corruption, 
and  superstition  into  which  the  heathen  mind  had 
fallen,  respecting  the  doctrine  of  divine  providence, 
grew  out  of  their  ignorance  of  the  character  of 
God.  It  is  philosophically  true  that  the  worship 
of  the  worshiper  will  be  in  harmony  with  his 
notions  of  the  character  he  worships.  "The 
names,  the  character,  and  the  attributes  of  God 
were  misapplied  to  a  multiplicity  of  idol  deities. 
Instead  of  being  led  by  the  works  of  God  to  ac- 
knowledge and  adore  him,  the  glorious  author, 
they  for  the  most  part  worshiped  the  works  them- 
selves, and  paid  that  adoration  to  them  which  was 
due  to  him  alone."  And  what  reason  have  we  to 
believe  that  any  people  under  heaven,  unaided  by 
a  divine  revelation  from  God,  would  have  risen  any 
higher  in  their  notions  of  the  Supreme  Being  than 
did  the  pagan  nations?  The  same  sun  shone  on 
them  that  shines  on  us;  the  same  moon  and  stars 
that  looked  down  on  them,  look  down  on  us ;  the 
same  laws  and  forces  that  operated  in  nature  then, 
operate  in  nature  now.  In  a  word,  the  whole 
course  of  nature  continues  about  the  same.  "  It 
would,"  says  Dr.  Lei  and,  "argue  great  arrogance 
in  us  to  suppose  that  we  have  a  more  compre- 
hensive reach  of  thought,  greater  penetration  and 


PAGAN    NOTIONS.  63 

force  of  reason,  than  those  sublime  geniuses  wliicli 
have  been  the  admiration  of  all  succeeding  ages." 
And  yet  with  all  their  learning  and  vast  abilities, 
they  were  in  a  measure  ignorant  of  the  character 
of  God  and  his  government.  "The  world  by  wis- 
dom knew  not  God." 

The  Stoics  are  reckoned  as  among  the  more 
zealous  advocates  of  the  •  doctrine  of  a  divine 
providence ;  but,  like  the  majority  of  those  of  whom 
mention  has  been  made,  they  generally  speak  of 
the  gods  in  the  plural,  and  teach  "that  the  world 
is  administered  by  the  providence  of  the  gods." 
Plutarch,  in  his  tract  against  Colotes,  the  Epicu- 
rean, says,  "There  is  a  providence  of  the  gods,  and 
the  sun  and  moon  are  animated,  whom  all  men 
worship,  and  to  whom  they  offer  prayers  and  sac- 
rifices." 

Balbus,  who  by  some  writers  is  regarded  as 
the  representative  of  the  Stoic  sect,  said  some  ex- 
cellent things  concerning  the  care  which  provi- 
dence exercised  over  the  human  race.  He  taught 
that  men  were  greatly  dependent  upon  it ;  that  the 
welfare  of  individuals  or  particular  persons  is 
consulted,  arranged,  or  provided  for  by  the  im- 
mortal gods.  He  did  not,  however,  believe  in  a 
universal  providence,  but  that  the  care  and  con- 
cern of  the  gods  extended  to  persons  of  distinction 
and  over  great  cities.     "The  gods,"  he  said,  "took 


64  DIVINE    PROVIDENCE. 

care  of  great  matters,  and  neglected  small  ones." 
Euripides  said  that  "God  only  concerns  himself 
with  the  greatest  things,  and  leaves  the  smaller 
to  fortune."  Cato,  from  whom  we  have  already 
quoted,  takes  great  exceptions  to  the  opinions  of 
Balbus  and  Euripides.  He  charges  them  with  in- 
consistency ;  that  if  the  gods  knowingly  pass  by 
anything  they  can  not  be  charged  with  ignorance, 
nor  the  want  of  power  to  know  and  take  care  of 
everything ;  that  if  the  gods  do  not  take  care 
of  every  individual  there  could  be  no  good  reason 
to  pray  to  them,  "since,"  he  says,  "it  is  by  partic- 
ular persons  that  prayers  and  vows  are  made." 

It  would  not,  however,  be  just  to  say  that  all 
the  Stoics  believed  as  Balbus  did.  Chrysippus 
taught  that  Providence  extended  his  care  to 
all  things,  great  and  small,  and  Epictetus  and 
Antonius  were  of  the  same  opinion.  But  Seneca 
did  not  fully  indorse  their  sentiments.  He  said 
that  it  was  proper  to  know  and  believe  "that  the 
gods  presided  over  the  world;  that  the}^  order 
things  relating  to  the  whole,  as  what  properly 
belongs  to  them ;  and  that  they  exercise  a  guardian- 
ship over  the  human  race,  and  are  sometimes 
curious  about  individuals."  How  cold  and  cheer- 
less such  speculations  are,  and  how  little  there  is 
in  such  sentiments  to  inspire  in  the  human  soul  a 
feeling  of  love  and   veneration    for  such  a  god. 


PAGAN    NOTIONS.  65 

The  gods  are  so  little  concerned  about  men,  that 
they  may  be  forgotten,  or  if  not  wliolly  forgotten, 
they  may  be  left  to  light  the  fierce  battles  of  life 
alone. 

There  was  a  great  amount  of  perplexity  and 
uncertainty  among  the  ancient  pagans,  both  the 
vulgar  and  the  philosophers,  respecting  the  doc- 
trine of  providence.  They  divided  and  subdivided 
the  ordering  of  the  concerns  of  this  world  between 
God,  fate,  and  fortune.  Some  things  they  ascribed 
to  the  gods,  some  things  to  fate,  and  some  things 
to  fortune,  so  that,  at  this  remote  period,  one  can 
hardly  tell  what  they  did  believe.  Thales  said 
that  "necessity  is  the  strongest  of  all  things,  for 
all  things  are  subject  to  it."  Parmenides  and 
Democritus  held  that  "all  things  came  by  neces- 
sity." Ileraclitus  believed  that  "all  things  are 
done  by  fate."  According  to  Plutarch,  even  Plato 
referred  some  things  to  providence,  and  some 
things  to  necessity.  He  says  that  "God,  and  with 
God,  fortune  and  opportunity  govern  all  the 
affairs  of  men.''  Maximus  Tyrius  "supposes 
that  all  things  which  happen  to  men  are  either  in- 
spected and  ordered  by  providence,  or  necessitated 
by  i'^'ate,  or  varied  by  fortune,  or  managed  by 
huni  m  art  and  skill ;  that  riches,  and  what  are 
usua  ly  called  the  good  things  of  fortune,  are  not 
give  «  by  the  gods,  but  are  the  mad  gifts  of  fortune; 
5 


66  DIVINE    PROVIDENCE. 

aud  compares  them  to  the  gifts  we  receive  from 
persons  that  are  drunk." 

There  must  arise  in  the  mind  of  every  reflecting 
person  the  conviction  of  an  absoKite  necessity  for 
something  superior  to  human  reason,  to  guide 
mankind  in  matters  of  such  vast  moment.  The 
views  and  opinions  of  the  pagans  regarding  God, 
his  providence,  the  immortality  of  the  soul,  and  a 
future  state  of  rewards  and  punishments,  were  in 
the  main  false.  We  are  sometimes  almost  ready 
to  conclude  that  the  beautiful  sentiments  which 
were  once  in  a  while  uttered  by  the  pagan  philos- 
ophers and  poets  respecting  their  Elysian  fields 
and  Hesperian  gardens,  were  nothing  more  than 
"philosophical  refinements,  or  perhaps  pious  frauds 
on  the  ignorant."  If  it  were  all  of  life  to  live  here ; 
if  man  ceased  to  be  when  he  enters  the  grave ;  if 
there  were  nothing  beyond  this  world,  neither 
angels  nor  spirits,  then  it  would  not  matter  so 
much  what  men  believed.     But 

"That  mysterious  thing;, 
Hath  no  limit  from  the  walls  of  sense, — 
No  chill  from  hoary  time, — with  pale  decay 
No  fellowship,— but  shall  stand  forth  unchanged, 
Unscorched  amid  the  resurrection  fires, 
To  bear  its  boundless  lot  of  good  or  ill." 

Turning  from  these  cold  speculations  to  the  Holj 
Scriptures,  we  are  taught  plainly  that  the  care  of 
the  Almighty  Creator  of  all  things  is  extended  to 


PAGAN    NOTIONS.  67 

all  his  creatures, — to  every  individual  of  the  human 
race,  whether  he  be  rich  or  poor,  high  or  low, 
learned  or  unlearned,  young  or  old.  And  this 
care  extends  to  all  times  and  includes  all  places. 
The  scripture  sentiment  is,  that  the  very  hairs  of 
our  heads  are  numbered,  and  a  sparrow  can  not 
fall  without  God's  notice.  It  is  a  source  of  the 
very  highest  comfort  to  the  Christian  to  know  and 
feel  that  the  God  he  serves  is  everywhere  present; 
that  he  understands  the  exact  condition  of  every 
one ;  and  that  although  he  is  so  great,  that  he  is 
incomprehensible  to  men,  yet  he  condescends  to 
administer  to  the  wants  of  all  his  creatures  in 
heaven  and  in  the  earth.  He  is  no  respecter  of 
persons,  and  nothing  can  transpire  without  his 
notice.  Every  thing,  from  the  loftiest  archangel 
to  the  minutest  animalcule  that  sports  in  a  drop 
of  water,  is  under  his  sovereign  control.  He  is 
just  and  good  in  all  his  dispensations.  ISTothing  is 
left  to  the  guidance  of  blind  chance,  or  the  control 
of  subordinate  deities.  Omniscient,  he  under- 
stands the  conditions  and  necessities  of  all  his 
creatures.  Omnipresent,  he  is  always  near  to  pro- 
tect and  sustain.  Omnipotent,  he  is  able  to  do  all 
things  according  to  the  counsel  of  his  own  will. 

The  pagan  philosophers  had  little  to  encourage 
them  to  trust  in  their  gods,  or  even  to  pray  to 
them,    Socrates,  in  his  second  Alcibiad,  represents 


68  DIVINE    PROVIDENCE. 

to  that  young  nobleman  that  it  was  not  safe  to 
pray  for  anything  in  particular.  P^^thagoras,  we 
are  informed,  permitted  no  man  to  pray  for  him- 
self. Maximus  Tyrius  had  a  whole  dissertation 
to  prove  that  we  ought  not  to  pray  at  all.  Some 
of  the  philosophers  thought  ditferently,  but  such 
were  their  views  and  opinions  of  the  Divine  Being, 
his  character,  attributes,  and  providences,  that 
whatever  they  miglit  have  said  on  the  duty  of 
praver  could  have  had  but  little  influence  over  the 
minds  of  the  masses.  They  were  not  sure  that 
the  gods  took  any  notice  of  them  in  general,  and 
even  if  they  did,  they  were  not  at  all  certain 
whether  that  notice  would  be  favorable  or  other- 
wise. 

Our  clearest  and  best  views  of  a  subject  are 
often  obtained  by  the  help  of  contrast.  To  appre- 
ciate the  grandeur  of  a  mountain  there  must  also 
be  in  near  view  some  wide-spreading  plain.  To 
estimate  the  value  of  light,  we  must  be  thrust  into 
darkness.  To  understand  the  value  of  health,  we 
must  be  sick.  To  fix  upon  the  mind  and  heart 
something  of  the  superior  excellency  of  the  char- 
acter of  the  Christian's  God,  we  can  not  do  better, 
perhaps  than  to  contrast  the  views  held  by  the 
pagan  philosophers  concerning  their  deities  with 
those  expressed  by  the  sacred  writers.  In  tlie  pre- 
ceding pages  of  this  chapter  we  have  given  the 


SCRIPTURE    VIEW    OF    CxOD.  69 

very  best  and  purest  things  that  were  ever  said  by 
the  pagans  respecting  the  character  of  God  and 
the  nature  of  his  government.  We  will  now  give 
a  view  of  his  character  as  expressed  by  the  sacred 
writers. 

1.  Compared  loith  other  gods.  "Who  is  like 
unto  thee,  0  Lord,  among  the  gods?  who  is  like 
thee,  glorious  in  holiness,  fearful  in  praises,  doing 
wonders?  Ex.  xv.  11.  "Now  I  know  that  the 
Lord  is  greater  than  all  gods:  for  in  the  thing 
wherein  they  dwelt  proudly  he  was  above  them." 
Ex.  xviii.  11.  "0  Lord  God,  thou  hast  begun  to 
shew  thy  servant  thy  greatness,  and  thy  mighty 
hand:  for  what  god  is  there  in  heaven  or  in  earth, 
that  can  do  according  to  thy  works,  and  according 
to  thy  might?"  Deut.  iii.  24.  "For  great  is  the 
Lord,  and  greatly  to  be  praised:  he  also  is  to  be 
feared  above  all  gods."  I.  Chron.  xvi.  25.  "The 
king  answered  unto  Daniel,  and  said,  Of  a  truth 
it  is,  that  your  God  is  a  God  of  gods,  and  a  Lord 
of  kings,  and  a  revealer  of  secrets."     Dan.  ii.  47. 

2.  Compared  with  men.  "For  my  thoughts  are 
not  your  thoughts,  neither  are  your  ways  my  ways, 
saith  the  Lord.  For  as  the  heavens  are  higher 
than  the  earth,  so  are  my  ways  higher  than  your 
ways,  and  my  thoughts  than  your  thoughts."  Is. 
Iv.  8,  9.  "Who  would  not  fear  thee,  0  King  of 
nations?  for  to  thee  doth  it  appertain:  forasmuch 


70  DIVINE    PROVIDENCE. 

as  among  all  the  wise  men  of  tlie  nations,  and  in 
all  their  kingdoms,  there  is  none  like  unto  thee.'' 
Jer.  X.  7.     Zech.  viii.  G;    Ps.  1.  21;  Job  xxxiii.  12. 

3.  Eternity  of  God.  "  The  eternal  God  is  thy 
refuge,  and  underneath  are  the  everlasting  arms : 
and  he  shall  thrust  out  the  enemy  from  before  thee; 
and  shall  say,  Destroy  them."  Deut.  xxxiii.  27. 
"Before  the  mountains  were  brought  forth,  or  ever 
thou  hadst  formed  the  earth  and  the  world,  even 
from  everlasting  to  everlasting,  thou  art  God." 
Ps.  xc.  2.     Is.  xli.  4;  Jer.  x.  10. 

4.  His  oDinipofenee.  "Ah  Lord  God!  behold, 
thou  hast  made  the  heaven  and  the  earth  by  thy 
great  power  and  stretched-out  arms,  and  there  is 

^nothing  too  hard  for  thee."  Jer.  xxxii.  17.  "Be- 
hold, I  am  the  Lord,  the  God  of  all  flesh:  is  there 
anything  too  hard  for  me?"  Jer.  xxxii.  27. 
"Whatsoever  the  Lord  pleased,  that  did  he  in 
heaven,  and  in  earth,  in  the  seas,  and  all  deep 
places."     Ps.  cxxxv.  6.     Rev.  xix.  6;  Eph.  iii.  20. 

5.  Omnipresence  of  God.  "Can  any  hide  him- 
himself  in  secret  places  that  I  shall  not  see  him? 
saith  the  Lord.  Do  not  I  till  heaven  and  earth? 
saith  the  Lord."  Jer.  xxiii.  24,  "For  his  eyes 
are  upon  the  ways  of  man,  and  he  seetli  all  his  go- 
ings." Job  xxxiv.  21.  "Thou  knowest  my  down- 
sitting  and  mine  uprising;  thou  understandest 
my   thought   afar   off."      Ps.   cxxxix.   2.     "That 


SCPIPTURE    VIEW    OF    GOD.  71 

they  should  seek  the  Lord,  if  haply  they  might 
feel  after  him,  and  find  him,  though  he  be  not  far 
from  every  one  of  us."  Acts  xvii.  27.  Ps.  cxxxix. 
7-10. 

6.  The  iinsdom  of  God.  "Witli  him  is  wisdom 
and  strength,  he  hath  counsel  and  understand- 
ing." Job  xii.  13.  "He  that  chastiseth  the  heathen, 
shall  not  he  correct  ?  he  that  teacheth  man  knowl- 
edge, shall  not  he  know?"  Ps.  xciv.  10.  Rom. 
xvi.  25  ;  Jude  25. 

7.  Holiness  of  God.  "Let  them  praise  thy  great 
and  terrible  name  ;  "for  it  is  holy.  Exalt  ye  the 
Lord  our  God,  and  worship  at  his  footstool ;  for 
he  is  holy."  Ps.  xcix.  3-5.  "And  one  cried  unto 
another,  and  said,  Holy,  holy,  holy,  is  the  Lord  of 
hosts:  the  whole  earth  is  full  of  his  glory."  Is. 
vi.  3.     I.  Sam.  ii.  2 ;  James  i.  13 ;  Rev.  iv.  8. 

8.  Justice  of  God.  "He  is  the  Rock,  his  work  is 
perfect;  for  all  his  ways  are  judgment :  a  God  of 
truth  and  without  iniquity,  just  and  right  is  he." 
Deut.  xxxii.  4.  "Justice  and  judgment  are  the 
habitation  of  thy  throne:  mercy  and  truth  shall  go 
before  thy  face."  Ps.  Ixxxix.  14.  Ezek.  xviii.  29 ; 
Rom.  ii.  2. 

9.  Impartiality  of  God.  "  Behold,  God  is 
mighty,  and  despiseth  not  any :  he  is  mighty  in 
strength  and  wisdom."  Job  xxxvi.  5.  "Who  will 
render   to    every    man    according   to   his   deeds," 


72  DIVTXE    PROVIDENCE. 

Roin,  ii.  6.  "Of  a  truth  I  perceive  that  God  is  no 
respecter  of  persons."  Acts  x.  34.  Gal.  ii.  6 ; 
Eph.  vi.  8  ;  Col.  iii.  25. 

10.  Goodness  of  God.  "0  give  thanks  unto  the 
Lord  :  for  he  is  good;  for  his  mercy  endureth  for- 
ever." I.  Chron.  xvi.  34.  "0  taste  and  see  that 
the  Lord  is  good."  Ps.  xxxiv.  8.  "Thej  shall 
abundantly  utter  the  memory  of  thy  great  good- 
ness, and  shall  sing  of  thy  righteousness.  *  *  * 
The  Lord  is  good  to  all;  and  his  tender  mercies 
are  over  all  his  works."  Ps.  cxlv.  7-9.  Neh.  i,  7; 
Matt.  V.  45. 

11.  Mercy  and  compassion  of  God.  "For  the 
Lord  thy  God  is  a  merciful  God :  he  will  not  for- 
sake thee,  neither  destroy  thee."  Dent.  iv.  31. 
"Also  unto  thee,  O  Lord,  belongeth  mercy :  for 
thou  renderest  to  every  man  according  to  his 
work."     Ps.  Ixii.  12.     Lam.  iii.  22-  Dan.  ix.  9. 

12.  Long-suffering  of  God.  "But  tliou,  0  Lord, 
art  a  God  full  of  compassion,  and  gracious,  long- 
suffering,  and  plenteous  in  mercy  and  truth."  Ps. 
Ixxxvi.  15.  "And  the  Lord  passed  by  before  him, 
and  proclaimed.  The  Lord,  the  Lord  God,  merci- 
ful and  gracious,  long-suffering,  and  abundant  in 
goodness."     Ex.  xxxiv.  6. 

With  such  exalted  views  of  the  Divine  Being, 
as  expressed  in  these  passages,  it  is  not  difficult  to 
conceive  how  the  sacred  writers   could  reverence 


SCRIPTURE    VIEW    OF    GOD.  73 

and  adore  liim.  Just,  wise,  impartial,  merciful, 
long-sufieriug,  good,  hoi},  and  compassionate; 
high  above  all,  nobler  than  lords,  more  loving 
and  kind  than  parents  was  the  Being  whom  they 
worshiped.  How  vastly  different  the  views  thus 
expressed  from  the  notions  of  the  pagan  philos- 
ophers. Then,  too,  every  Christian  has  a  right  to 
feel  and  say  that  "this  God  is  our  God  forever  and 
ever;"  that  "their  rock  is  not  as  our  rock,  even  our 
enemies  themselves  being  judges." 

The  heathen  worshiped  the  whole  universe  taken 
together,  and  also  in  its  parts.  They  thought  it 
unbecoming  to  worship  some  of  the  more  eminent 
parts  of  that  which  they  regarded  as  God.  They 
theologized  every  part  and  particle  of  creation, 
and  thought  that  he  might  be  worshiped  in  any- 
thing. Dr.  Cudworth  produces  a  passage  from 
Pliny,  which  he  translates  thus :  "Frail  and  toil- 
some mortality  has  thus  broken  and  crumbled 
the  Deity  into  parts,  mindful  of  its  own  infirmity, 
that  so  ever}^  one,  by  parcels  and  pieces,  might 
worship  that  in  God  which  himself  stands  most  in 

need  of." 

* 

How  strangely  this  sounds  when  contrasted  with 
those  beautiful  and  exalted  utterances  of  the  sacred 
writers. "  For  these  clearer  and  better  views  of  the 
being  and  attributes  of  God  we  are  indebted  to  the 
Bible.     But  for  this  divine  revelation  we  would 


74  DIVINE    PROVIDENCE. 

be  wandering  in  the  mazes  of  superstition  and 
ignorance.  The  Bible,  0  blessed  book,  "it  is  a 
rock  of  diamonds,  a  chain  of  pearls."  The  "spirit 
of  the  book  has  ransacked  creation  to  lay  its 
treasures  on  Jehovah's  altar,  united  the  innumer- 
able rays  of  a  far-streaming  glory  on  the  little  hill 
of  Calvary,  and  woven  a  garland  for  the  bleeding 
brow  of  Emmanuel,  the  flowers  of  which  have 
been  culled  from  the  garden  of  a  universe."  "I 
must  confess,"  says  the  infidel  Rousseau,  "that  the 
majesty  of  the  Scriptures  astonishes  me  ;  the  holi- 
ness of  the  evangelists  speaks  to  my  heart,  and  has 
such  strong  and  striking  characters  of  truth,  and 
is,  moreover,  so  perfectly  inimitable,  that  if  it 
had  been  the  invention  of  men,  the  invention 
would  be  greater  than  the  greatest  heroes."  Sir 
Isaac  ISTewton  said:  "We  account  the  Scriptures 
of  God  to  be  the  most  sublime  philosophy." 

"  Hast  thou  ever  heard 
Of  such  a  book?  the  author  God  himself; 
The  subject,  God  and  man,  salvation,  life. 
And  death — eternal  life — eternal  death." 

"Within  this  ample  volume  lies 
The  mystery  of  mysteries; 
Happiest  they  of  human  race 
To  whom  their  God  has  given  grace, 
To  read,  to  fear,  to  hope,  to  pray. 
To  lift  the  latch,  to  force  the  way 
And  better  had  he  ne'er  been  born, 
Who  reads  to  doubt,  or  reads  to  scorn." 


ITS  NATURE    AND   REASONABLENESS.  75 


CHAPTER  IV. 

PROVIDENCE,    ITS     NATURE     AND     REASONABLENESS.      SCRIPTURE 
VIEW    OF    IT. 

Providence  is  a  manifestation  of  that  universal 
superintendence  which  God  exercises  over  all  his 
creatures.  It  implies  more  than  forethought:  it 
implies  the  constant  operation  of  God,  subsequent 
to  creation  ;  that  he  pervades  the  entire  universe, 
and  acts  upon  every  particle  of  matter,  and  that 
he  is  concerned  about  every  living  thing,  from  the 
smallest  insect  to  the  highest  order  of  intelligent 
beings.  "By  him  all  things  consist,"  and  "in  him 
we  live,  move,  and  have  our  being."  It  is  a  vast 
and  profound  scheme  by  which  the  wise  purposes 
of  the  Almighty  are  carried  forward.  Complicat- 
ed and  inexplicable  as  many  of  its  operations  may 
seem,  the  final  result  will  be  sublime  and  glorious 
"  God  is  the  soul  of  providence." 

"He  is  his  own  interpreter, 
And  he  will  make  it  plain." 

"Providence  is  like  the  ocean — an  apt  and  beau- 
tiful allusion.  The  ocean,  broken  only  here  and 
there  by  a  few  large  patches  of  land,  sitting,  as  it 


76  DIVINE    PROVIDENCE. 

were,  on  its  heaving  bosom,  stretches  from  pole  to 
pole,  and  from  equator  to  equator;  is  all-pervad- 
ing, never  at  rest.  *  *  *  And  such  is  provi- 
dence— a  deep,  unfathomable  deep — none  Ijut  the 
omniscient  eye  can  fathom  it — none  but  infinite 
wisdom  can  scan  its  secret  recesses;  so  boundless, 
everywhere  active,  all-influential,  that  none  but 
the  infinite  mind  can  survey  and  comprehend  its 
wonder-working  operations.  Like  the  sea,  provi- 
dence has  i^s  flows  and  ebbs,  its  calms  and  tem- 
pests, its  depressions  and  elevations."  But  there  is 
not  a  wave  of  the  sea  that  breaks  ah^ng  its  rocky 
shore,  nor  a  gentle  swell  that  moves  upon  its 
bosom,  that  has  not  its  purposes,  its  connections, 
and  its  end.  So  in  providence,' there  is  not  a  mo- 
tion, however  insignificant  it  may  appear,  but  has 
its  connections,  its  aim,  and  end  to  accomplish. 

"The  uniform  doctrine  of  the  sacred  writings  is, 
that  throughout  the  universe  nothing  happens 
without  God;  that  his  hand  is  ever  active,  and  his 
decree  of  performance  or  sufl'erance  intervenes  in 
in  all;  that  nothing  is  too  great  or  unwieldy  for 
his  management,  and  nothing  so  minute  and  in- 
considerable as  to  be  below^  his  inspection  and 
care.  While  he  is  guiding  the  sun,  moon,  and 
stars  in  their  courses  through  the  heavens,  and 
while  in  this  world  he  is  ruling  among  empires, 
kingdoms,  and  republics,  turning  and  overturning 


ITS    NATURE    AND    REASONABLENESS.  77 

the  designs  aud  purposes  of  the  great  among  men, 
and  while  he  is  stilHng  the  raging  of  the  waters, 
he  is  at  the  same  time  watching  over  the  humble 
good  man,  who,  in  the  obscurity  of  his  cottage,  is 
serving  and  worshiping  him." 

That  we  may  exhibit  more  fully,  and  at  the 
same  time  more  authoritatively,  the  nature  of  God's 
providence,  we  will  refer  directly  to  the  word  of 
God.  Good  men  and  women  are  always  most 
concerned  to  know  what  God  has  saicl.  They  will 
listen  to  men  while  they  weave  out  fine  and  beau- 
tiful theories,  but  when  done  are  not  satisfied  un- 
less it  can  be  shown  that  God  has  said  so.  One 
word  from  God  has  more  influence  over  a  good 
man's  heart  than  a  thousand  words  uttered  by. 
men.  When  God  told  Abraham  to  leave  his  na- 
tive land  and  go  out  into  a  strange  country, 
immediately  he  obeyed  and  went  out,  not  know- 
ing whither  he  went.  With  Abraham  the  com- 
mand of  God  was  supreme.  So  with  a  genuine 
Christian  the  word  of  God  will  stand,  though  it 
sliould  prove  every  man  a  liar.  Let  us  then  take 
a  scriptural  view  of  the  doctrine  of  providence. 

God  is  the  creator  and  preserver  of  all  tJiinefs.  "Thy 
righteousness  is  like  the  great  mountains ;  thy 
judgments  are  a  great  deep:  O  Lord,  thou  pre- 
servest  man  and  beast."  Ps.  xxxvi.  6.  ''Thou, 
even  thou,  art  Lord  alone :  thou  hast  made  heaven, 


78  DIVINE    PROVIDENCE. 

the  heaven  of  heavens,  with  all  their  host,  the 
earth,  and  all  things  that  are  therein,  the  seas,  and 
all  that  is  therein,  and  thou  preservest  them  all." 
Neh.  ix.  6. 

He  careth  even  for  animals.  "He  giveth  to  the 
beast  his  food,  and  to  the  young  raven  which  cry." 
Ps.  cxlvii.  9.  "Behold  the  fowls  of  the  air :  for  they 
sow  not,  neither  do  they  reap,  nor  gather  into 
barns  ;  yet  your  heavenly  Father  feedeth  them. 
Are  ye  not  much  better  than  they  ?"  Matt.  vi.  26. 
Ps.  civ.  20,  21. 

The  ivhole  course  of  nature  in  all  its  parts  and  forces 
is  controlled  by  him.  "While  the  earth  remaineth, 
seed-time  and  harvest,  and  cold  and  heat,  and  sum- 
mer and  winter,  and  day  and  night  shall  not 
cease."  Gen.  viii.  22.  "Thou  hast  set  all  the 
borders  of  the  earth  :  thou  hast  made  summer  and 
winter."  Ps.  Ixxiv.  17.  "Nevertheless  he  left  not 
himself  without  witness,  in  that  he  did  good,  and 
gave  us  rain  from  heaven,  and  fruitful  seasons, 
filling  our  hearts  with  food  and  gladness."  Acts 
xiv.  17. 

God  preserves  and.  sustains  the  human  race 
"What  shall  I  do  unto  thee,  0  thou  preserver  oi 
men?"  Job  vii.  20.  "Thou  hast  granted  me  lift 
and  favor,  and  thy  visitation  hath  preserved  my 
spirit."  Job  x.  12.  "Behold,  he  that  keepetli 
Israel  shall  neither  slumber  nor  sleep.     The  Lord 


ITS    NATURE    AND    REASONABLENESS.  79 

is  thy  keeper  :  the  Lord  is  thy  sliade  upon  thy 
right  hand.  The  Lord  shall  preserve  tliy  going 
out  and  thy  coming  in  from  this  time  forth,  and 
even  for  evermore."  Ps.  cxxi.  4,  5,  8.  "And  even 
to  your  old  age  I  am  he;  and  even  to  hoar  hairs 
will  I  carry  3"ou :  I  have  made,  and  I  will  hear ; 
even  I  will  carry,  and  will  deliver  you."    Is.  xlvi.  4. 

God  is  the  absolute  owner  of  all  things.  "Behold, 
the  heaven  and  the  heaven  of  heavens  is  the 
Lord's  thy  God,  the  earth  also,  with  all  that  therein 
is."  Deut.  X.  14.  "Thine,  0  Lord,  is  the  great- 
ness, and  the  power,  and  the  glory,  and  the  victory, 
and  the  majesty:  for  all  that  is  in  the  heaven  and 
in  the  earth  is  thine."  I.  Chron.  xxix.  11.  "The 
earth  is  the  Lord's  and  the  fullness  thereof;  the 
world,  and  they  that  dwell  therein."     Ps.  xxiv.  1. 

God  is  not  only  the  preserver  of  m.a.n,  hut  the  owner 
of  him.  "Know  ye  that  the  Lord  he  is  God  :  it 
is  he  that  hath  made  us,  and  not  we  ourselves ; 
we  are  his  people,  and  the  sheep  of  his  pasture." 
Ps.  c.  3.  "For  whether  we  live,  we  live  unto  the 
Lord ;  and  whether  we  die,  we  die  unto  the  Lord: 
whether  we  live  therefore,  or  die,  we  are  the 
Lord's."  Pom.  xiv.  8.  "Behold,  all  souls  are 
mine;  as  the  soul  of  the  father,  so  also  the  soul 
of  the  son  is  mine:  the  soul  that  sinneth,  it  shall 
die."     Ezek.  xviii.  4. 

He  controls  the  temporal  affairs  of  men.     "Both 


80  DIVINE    PROVIDENCE. 

riclies  and  lioDor  come  of  thee,  and  thou  reigiiest 
over  all;  and  in  thine  hand  is  power  and  might; 
and  in  thine  hand  it  is  to  make  great,  and  to  give 
strength  unto  all."  I.  Chron.  xxix.  12.  "But  the 
very  hairs  of  your  head  are  all  numbered."  Matt. 
X.  30.  "Are  not  five  sparrows  sold  for  two  far- 
things, and  not  one  of  them  is  forgotten  before 
God?"     Luke  xii.  6. 

From  these,  and  a  thousand  other  passages  bear- 
ing on  the  same  subject,  it  is  evident  that  God's 
providence  extends  to  everything.  While  it  is  true 
that  we  can  not  account  for  every  phenomenon  in 
nature,  nor  explain  precisely  how  God  influences 
the  thoughts,  designs,  and  will  of  man,  and  at  the 
same  time  leaves  him  to  the  freedom  of  his  own 
choice, — nor  can  we  tell  how  nor  why  he  often 
leads  him  into  dark  and  mysterious  paths, — yet  the 
fact  of  an  overruling  power  or  influence  is  so 
clearly  set  forth  in  the  word  of  God,  and  so  con- 
stantly experienced  in  our  lives,  that  we  are  not 
at  liberty  to  call  it  in  question.  J^^either  is  it 
necessary  for  us  to  understand  all  the  ways  and 
purposes  of  the  Almighty.  The  nature  of  that 
secret  by  which  he  directs  the  planets  in  their 
course  is  all  a  mystery  to  us,  and  yet  we  know 
that  he  does  it. 

"That  things  to  mortals  are  mysterious, 
Is  not  because  the  things  themselves  are  dark, 
But  the  perceptions  througli  which  they  are  viewed." 


ITS    NATURE    AXD    REASONABLENESS.  81 

Everything  in  the  universe,  from  the  highest 
order  of  iutelligenees  down  to  the  smallest  insect 
that  lives  but  an  hour,  is  under  the  immediate 
supervision  and  control  of  the  Almighty.  If  he 
moves  the  heavenly  bodies,  causes  the  winds  to 
blow,  the  rains  to  fall,  the  grass  to  grow,  the  ocean 
to  ebb  and  flow,  and  the  earth  to  quake  by  estab- 
lished laws,  no  matter.  God  is  the  soul  of  every 
law,  whether  it  be  mental,  physical,  or  moral.  If 
his  presence  and  power  were  withdrawn,  every 
law  in  the  universe  would  fall  flexible  as  the  lash 
of  a  whip,  and  creation  would  run  wild.  "The 
primary  cause  of  things  must  certainly  be  some 
powers  and  principles  not  mechanical."  The  phi- 
losopher, says  an  excellent  writer,  who  overlooks 
the  laws  of  an  all-governing  deity  in  nature,  con- 
tents himself  with  the  appearance  of  the  material 
universe  only,  and  the  mechanical  laws  of  motion, 
neglects  what  is  most  excellent,  and  prefers  what 
is  imperfect  to  what  is  supremely  perfect,  finitude 
to  infinity,  what  is  narrow  and  weak  to  what  is 
unlimited  and  almighty,  and  what  is  perishing  to 
what  endures  forever.  Sir  Isaac  Newton  thought 
it  most  unaccountable  to  exclude  the  Deity  out  of 
the  universe.  To  him  it  appeared  far  more  just 
and  reasonable  to  suppose  that  the  whole  chain  of 
causes,  or  the  several  series  of  them,  should  center 
in  God  as  their  source,  and  the  whole  system  to 


OZ  DIVINE    PROVIDENCE 

depend  on  him  as  the  only  independent  cause. 
Any  other  conclusion  is  most  absurd  and  unrea- 
sonable. 

The  doctrine  of  providence  may  be  most  success- 
fully argued  from  a  consideration  of  the  divine 
perfections.  It  is  his  right  to  govern  and  control 
all  things,  material  and  immaterial,  "whose  attri- 
butes, physical  and  moral,  best  qualify  him  to 
secure  the  end  of  government."  God  is  all-power- 
ful, all-wise,  just,  benevolent,  and  everywhere 
present,  and  is  therefore  in  every  way  qualified  to 
govern.  To  illustrate :  tliere  reposes  deep  in  the 
human  soul  the  full  consciousness  that  we  are 
responsible  to  some  superior  being  for  our  conduct. 
]!n^o  matter  how  we  reason  to  the  contrary,  we  can 
not  get  away  from  this  consciousness.  To  whom 
does  right  reason  say  we  should  be  responsible? 
To  this  question  there  can  be  but  one  answer. 
Both  reason  and  revelation  unite  in  saying  that 
the  Creator  of  all  things  should  be  the  judge  of 
the  earth.  Why?  From  him  we  derive  our  be- 
ing, and  his  natural  attributes,  moral  perfections, 
and  necessary  relation  to  man  and  the  universe, 
point  him  out  as  the  only  being  who  has  a  right 
to  govern,  and  the  only  being  that  is  capable  to 
govern  all  things.  "If  God  is  not  a  moral  gov- 
ernor, our  very  nature  deceives  us  ;  and  the  whole 
universe,  so  far  as  we  have  the  means  of  knowing 


ITS    NATURE    AND    REASONABLENESS.  88 

it,  is  calculated  to  mislead  mankind  in  respect  to 
this  fundamental  truth," 

Because  we  see  traces  of  desio-n  in  all  the  works 
of  nature,  does  it  necessarily  follow  that  the  de- 
signer is  in  no  other  way  connected  with  it,  only 
as  its  creator?  By  what  process  of  reasoning  can 
we  justly  come  to  that  conclusion?  ISTow,  when 
Ave  see  these  marks  of  design  we  say,  and  properly 
too,  that  there  must  have  heen  a  designing  mind 
as  the  author.  But  surely  we  are  not  hy  this 
compelled  to  believe  that  the  Almighty  Creator 
was  only  the  lirst  link  in  the  chain,  while  every 
subsequent  link  has  been  added  by  chance.  Is  it 
not  far  more  reasonable  to  expect  the  presence  of 
the  designer  wherever  we  behold  such  striking- 
evidences  of  design?  Why  should  men  be  so 
'  anxious  to  rid  the  universe  of  its  Creator?  Are 
the  atfairs  of  creation  safer  under  the  control  of 
3hance  than  under  the  management  of  a  wise, 
merciful,  and  benevolent  God? 

It  is  a  wicked  and  ungrateful  reflection  upon 
tlie  divine  character  to  sa}^  that  he  is  or  can  be  in- 
liiferent  toward  any  of  his  works.  God  is  every- 
where present,  and  sees  everything  that  transpires, 
even  to  tlie  falling  of  a  sparrow,  and  can,  without 
the  slighest  shadow  of  difficulty,  do  any  good  that 
his  wisdom  and  benevolence  dictate.  God  can 
not  withdraw  his  presence  from  any  part  of  his 


84  DIVINE    PROVIDENCE. 

works.    If  he  did  he  would  cease  to  be  God,  for  om- 
nipresence is  an  essential  attribute  of  his  nature. 

"God  hath  a  presence,  and  that  ye  may  see 
In  ti.e  fold  of  the  tiower,  the  leaf  of  the  tree, 
In  the  sun  of  the  noonday,  the  star  of  tlie  night. 
In  the  storm-cloud  of  darkness,  the  rain-bow  of  light. 
In  the  waves  of  the  ocean,  the  furrows  of  land. 
In  the  mountains  of  granite,  the  atoms  of  sand. 
Turn  wlieie  ye  may,  from  the  sky  to  the  sod, 
W  here  can  you  gaze  that  ye  see  not  God?' 

To  farther  demonstrate  the  truth  of  what  we 
have  stated,  we  will  again  turn  to  the  Holy  Script- 
ures, and  from  them  show  that  whatever  occurs 
on  earth  and  among  men  is  not  independent  of 
God,  but  b}'  his  direction  or  permission.  The 
whole  conrse  of  nature,  from  first  to  last,  is  main 
tained  by  him,  as  the  word  of  God  most  abun 
dantly  testifies.  There  is  no  source  from  which  a 
Christian  can  draw  greater  consolation  than  this: 
God  is  everywhere  controlling  and  superintending 
the  works  of  his  own  hands. 

Day  and  mght  are  cohtrolled  by  him..  "Which 
commandeth  the  sun,  and  it  riseth  not,  and  sealeth 
up  the  stars."  Job  ix.  7.  "Canst  thou  bring  forth 
Mazzaroth  in  his  season?  or  canst  thou  guide 
Arcturus  with  his  sons?"  Job  xxxviii.  32.  "Thus 
saith  the  Lord,  which  giveth  the  sun  for  a  light 
by  day,  and  the  ordinances  of  the  moon  and  of 
the  stars  for  a  light  by  night."     Jer.  xxxi    35. 


ITS    NATURE    AKD    REASONABLENESS.  85 

He  controls  the  rain  and  causeth  it  to  fall.  "Who 
giveth  rain  upon  the  earth,  and  sendeth  water  up- 
on the  fields.''  Job  v.  10.  "Thou  visitest  the 
earth,  and  waterest  it:  thou  greatly  enrichest  it 
with  the  river  of  God,  which  is  full  of  water: 
thou  preparest  them  corn,  when  thou  hast  so 
provided  for  it."  Ps.  Ixv.  9.  "He  watereth  the 
hills  from  his  chambers:  the  earth  is  satisfied  with 
the  fruit  of  thy  works."  Ps.  civ.  13.  "  He  caus- 
eth the  vapors  to  ascend  from  the  ends  of  the 
earth ;  he  maketh  lightnings  for  the  rain ;  he 
bringeth  the  wind  out  of  his  treasuries."  Ps. 
cxxxv.  7. 

The  clouds,  hail,  cold,  and.  snov)  are  maintained  and. 
controlled  by  him.  "  He  bindeth  up  the  waters  in 
his  tliick  clouds;  and  the  -cloud  is  not  rent  un- 
der them."  Job  xxvi.  8.  "Also  by  watering  he 
wearieth  the  thick  cloud:  he  scattereth  his  bright 
cloud :  and  it  is  turned  round  about  by  his  coun- 
sels :  that  they  may  do  whatsoever  he  command- 
eth  them  upon  the  face  of  the  world  in  the  earth." 
Job.  xxxvii.  11,  12.  "For  he  saith  to  the  snow, 
P)e  thou  on  the  earth;  likewise  to  the  small  rain, 
and  to  the  great  rain  of  his  strength.  *  *  * 
By  the  breath  of  God  frost  is  given :  and  the 
breadth  of  the  waters  is  straitened."  Job.  xxxvii. 
6,  10.  "He  giveth  snow  like  wool:  he  scattereth 
the  hoar-frost  like  ashes.     He  casteth  forth  his  ice 


86  DIVINE    PROVIDENCE. 

like  morsels:  who  can  stand  before  his  cold?"  Ps. 
cxlvii.  16,  17. 

The  thunder,  lightnings,  and  wind  are  maintained 
by  him.  "The  Lord  thundered  from  heaven,  and 
the  Most  High  uttered  his  voice."  II.  Sam.  xxii. 
14.  "God  thundereth  marvelously  with  his  voice; 
great  things  doth'  lie,  which  we  can  not  compre- 
hend." Job  xxxvii.  5.  "Tlie  voice  of  thy  tliun- 
der  was  in  the  heaven :  the  lightnings  lighted  the 
world:  the  earth  trembled  and  shook."  Ps.  Ixxvii. 
18.  "For  lie  looketh  to  the  ends  of  the  earth, 
and  seeth  under  the  whole  heaven;  to  make  the 
weight  for  the  winds;  and  he  weigheth  tlie  waters 
by  measure."  Job.  xxviii.  24,  25.  "He  sendeth 
out  his  word  and  melteth  them :  he  causeth 
his  wind  to  blow,  and  the  waters  flow."  Ps. 
cxlvii.  18. 

We  have  been  thus  particular  in  giving  these 
several  quotations  under  appropriate  heads,  to 
show  in  the  clearest  possible  light  that  God  is  not 
only  connected  with  the  universe  as  its  Creator, 
but  is  at  all  times  everywhere  present,  maintain- 
ing the  course  of  nature.  In  the  passages  given 
it  is  said  plainly  and  positively  that  he  controls 
everything.  The  seasons,  day  and  night,  rain, 
clouds,  hail,  snow,  cold,  the  thunders  and  light- 
nings, are  all  maintained  and  moved  by  his  iuvisi- 
ible  power.     We   may    not  understand   jDrecisely 


ITS    NATURE    AND    REASONABLENESS.  87 

how  he  operates  in  nature,  nor  is  it  essential  to 
our  present  or  future  happiness  that  we  should 
know.  We  know  that  in  the  be,o;inning  God  cre- 
ated the  heavens  and  the  earth.  How  he  did  it  we 
may  not  know;  but  we  know  that  all  things  were 
made  by  him.  So  in  the  operations  of  his  provi- 
dences, while  we  are  not  permitted  to  see  the  hand 
that  moves  the  world  and  superintends  the  falling 
of  a  sparrow,  as  also  the  penciling  of  a  flower, 
yet  we  know  the  hand  is  there. 

If  it  be  said  that  God,  when  he  created  the  uni- 
verse, set  everything  in  motion,  and  connected 
with  it  certain  immutable  laws  b}'  which  all 
things  in  nature  were  to  be  governed,  and  that  he 
then  left  it  without  farther  care  or  concern,  we 
answer  that  whilst  we  may  not  be  able  to  reason 
well  on  a  subject  of  such  a  nature,  yet  it  would  cer- 
tainly appear  most  unaccountable  that  a  wise  and 
benevolent  Creator  should  have  so  arranged  his 
works  in  nature  as  not  to  allow  himself  "room  for 
his  own  continued  action."  Then,  also,  it  would 
argue  that  when  he  completed  his  work,  and  set 
things  in  motion,  he  ceased  to  care  for  it.  But 
the  scriptures  we  have  quoted  declare  most  plain- 
ly that  his  presence  and  action  are  continued  in 
all  the  operations  and  developments  of  nature. 
There  is  not  a  law  in  the  universe,  w^hether  it  be 
mental,  moral,  or  physical,  but  would  at  once  b*} 


00  DIVINE    I'KUVIDENCE 

rendered  inoperative  if  the  presence  and  power 
of  God  were  withdrawn. 

But  ''there  are  narrow  minds  which  can  never 
take  in  more  than  one  truth.  Because  natural 
law  universally  prevails,  they  would  exclude 
everything  but  natural  law;"  they  would  banish 
the  Creator  from  his  own  creation,  and  invest 
those  laws  with  the  very  attributes  which  belong- 
to  God,  and  to  him  onl}^ ;  they  would  rather  wor- 
ship the  creature  than  the  creator.  They  rever- 
ence the  law,  but  set  at  naught  the  lawgiver; 
forgetting,  as  it  would  seem,  that  it  would  be  most 
unreasonable  and  unnatural  for  a  wise  and  benev- 
olent Creator  to  forget  or  become  indiiferent  to 
the  works  of  his  own  hands. 

We  have  seen  thus  far  that  God  maintains  and 
superintends  the  usual  course  of  nature  ;  that  all 
the  forces  in  the  universe  are  under  his  control ; 
that  nothing  does  or  can  transpire  in  nature  with- 
out his  action.  We  wish  now  to  invite  particular 
attention  to  another  point,  which  in  many  respects 
is  closely  allied  to  what  we  liave  said.  We  have 
seen  how  God's  providence  reaches  out  into  every 
possible  department  of  nature ;  we  will,  next  in 
order,  see  how  the  human  race  is  aifected  by  it. 
Here,  as  in  our  previous  remarks,  we  will  be 
guided  in  our  thoughts  by  the  word  of  God.  And 
may  we  not  hope  that  the  Holy  Spirit  will  so  en- 


ITS    NATURE    AND    REASONABLENESS.  89 

aghten  our  minds  and  open  the  ^Scriptures  to  our 
understanding  tliat  we  may  see  and  feel  our 
relation  to  God,  and  also  our  responsibility  to 
him. 

GocVs  providences  to  man  kind  in  gemral.  -'Both 
riches  and  honor  come  of  thee,  and  thou  reignest 
over  all;  and  in  thine  hand  is  power  and  might; 
and  in  thine  hand  is  to  make  great,  and  to  give 
strength  unto  all."  I.  Chron.  xxix.  12.  "But  who 
am  I,  and  what  is  my  people,  that  we  should  be 
able  to  offer  so  willingly  after  this  sort?  for  all 
things  come  of  thee,  and  of  thine  own  have  we 
given  thee."  I.  Chron.  xxix.  14.  "Are  not  five 
sparrows  sold  for  two  farthings,  and  not  one  of  them 
is  forgotten  before  God?  But  even  the  very  hairs 
of  your  head  are  all  numbered.  Fear  not  therefore : 
ye  are  of  more  value  than  many  sparrows."  Luke 
xii.  6,  7. 

God  overrules  the  designs  and  purposes  of  men. 
"Now  therefore  be  not  grieved,  nor  angry  with 
yourselves,  that  ye  sold  me  hither:  for  God  did 
send  me  before  you  to  preserve  life.  And  God 
sent  me  before  you  to  preserve  you  a  posterity. 
So  now  it  was  not  you  that  sent  me  hither, 
but  God :  and  he  hath  made  me  a  father  to 
Pharaoh,  and  lord  over  all  his  house.  *  *  * 
But  as  for  you,  ye  thought  evil  against  me;  but 
God  meant  it  unto  good,  to  briiig  to  pass,  as  it  is 


90  DIVINE    PROVIDENCE. 

this  day,  to  save  much  people  alive."  Gen.  xlv.  5, 
7,  8;  1.  20.  "There  are  many  devices  in  a  man's 
heart;  nevertheless  the  counsel  of  the  Lord,  that 
shall  stand."  Prov.  xix.  21.  "0  Lord,  I  know  that 
the  way  of  man  is  not  in  himself:  it  is  not  in 
man  that  walketh  to  direct  his  steps."  Jer. 
X.  23. 

Human  efforts  are  vain  without  God.  "Except 
the  Lord  build  the  house,  they  labor  in  vain  that 
build  it:  except  the  Lord  keep  the  city, the  watch- 
man waketli  but  in  vain.  It  is  vain  for  you  to  rise 
up  early,  to  sit  up  late,  to  eat  the  bread  of  sorrows- 
for  so  he  giveth  his  beloved  sleep."  Ps.  cxxvii.  1, 
2.  "Behold,  is  it  not  of  the  Lord  of  hosts  that 
the  people  shall  labor  in  the  very  fire,  and  the 
people  shall  weary  themselves  foi  very  vanity." 
Hab.  ii.  13. 

All  temporal  supplies  come  from  God.  "And  he 
will  love  thee,  and  bless  thee^  and  multiply  thee: 
he  will  also  bless  the  fruit  of  thy  womb,  and  the 
fruit  of  thy  land,  thy  corn,  and  thy  wine,  and 
thine  oil,  the  increase  of  th}"  kine,  and  the  flocks 
of  thy  sheep,  in  the  land  which  he  sware  unto  thy 
fathers  to  give  thee."  Deut.  vii.  13.  "  0  Lord 
our  God,,  all  this  store  that  we  have  prepared 
to  build  thee  a  house  for  thine  holy  name  com- 
eth  of  thine  hand,  and  is  all  thine  own."  I.  Chr. 
xxix.  16. 


ITS    NATURE    AND    REASONABLENESS.  91 

Change  fo  fortune  is  from  God.  He  ^ives  pros- 
perity, protection,  and  sends  adversity.  "  The 
Lord  killeth,  and  maketh  alive  :  he  bringeth  down 
to  the  grave,  and  bringeth  up.  The  Lord  maketh 
poor,  and  maketh  rich :  he  bringeth  low,  and 
lifteth  up.  He  raiseth  up  the  poor  out  of  the 
dust,  and  lifteth  up  the  beggar  from  the  dunghill, 
to  set  them  among  princes,  and  to  make  them  in- 
herit the  throne  of  glory."  I.  Sam.  ii.  6-8.  "He 
hath  put  down  the  mighty  from  their  seats,  and 
exalted  them  of  low  degree."  Luke  i.  52.  "It  is 
God  that  girdeth  me  with  strength,  and  maketh 
my  way  perfect.  He  maketh  my  feet  like  hinds' 
feet,  and  setteth  me  upon  my  high  places."  Ps. 
xviii.  32,  33.  "He  will  surely  violently  turn  and 
toss  thee  like  a  ball  into  a  large  country :  there 
shalt  thou  die,  and  there  the  chariots  of  thyglor}^ 
shall  be  the  shame  of  thy  lord's  house."  Is. 
xxi.  18. 

From  these  passages,  which  we  preferred  to  give 
without  comment,  we  are  taught  as  plainly  as 
language  can  teach  that  God  directs  or  overrules 
everything  that  relates  to  man's  temporal  con- 
cerns. He  can  raise  up  and  put  down,  kill  and 
make  alive,  give  or  withhold  prosperity,  give  pro- 
tection or  send  adversity,  can  make  rich  or  make 
poor,  and  withal  never  interferes  with  the  moral 
agency  of  man.     What  he  orders  he  controls,  and 


92  DIVINE    PROVIDENCE. 

what  he  permits  he  overrules,  so  that  there  is 
no  conflict  between  his  sovereignty  and  man's  re- 
sponsibility. As  God  is  immediately  connected 
with  his  own  works  in  the  material  universe,  so  he 
is  directly  connected  with  man.  His  care  and 
general  supervision  are  manifest  in  the  growing 
lily,  the  spire  of  grass,  and  the  forming  of  a  leaf, 
and  in  like  manner  in  relation  to  man,  mentally, 
morally,  and  physically.  A  sparrow  doth  not  fall 
without  his  notice,  and  he  has  numbered  the  hairs 
of  our  heads. 

Those  who  are  so  greatly  concerned  to  make  it 
appear  that  all  things  are  governed  by  fixed  laws 
should  remember  that  tliis  view  does  not  neces- 
sarily exclude  the  Creator  from  liis  oAvn  creation. 
He  can  do  as  he  pleases.  He  might  have  governed 
and  controlled  everything  without  any  established 
laws,  or  he  might  have  so  constituted  the  universe 
that  there  should  have  been  onl}^  a  few  general 
laws,  and  have  made  it  much  less  complicated  in 
its  general  arrangements.  ITevertheless,  there  are 
wise  purposes  served  by  this  complication.  It 
gives  a  variety  to  the  works  of  God,  by  which  he 
is  able  to  accomplish  individual  and  general  ends. 
"By  this  means,"  says  Dr.  McCosh,  "he  can  pro- 
duce effects  which  could  not  have  followed  from 
the  operations  of  the  laws  acting;  and  by  this 
means  human  foresight  is  lessened,  human  power 


ITS    NATURE    AND    REASONABLENESS.  93 

coutrolled,  and  man   rendered  dependent  on  his 
Maker." 

"Sad  error,  this,  to  take 
The  light  of  nature  rather  than  the  light 
Of  revelation  for  a  guide.    As  well 
Prefer  the  borrowed  light  of  earth's  pale  moon 
To  the  effulgence  of  the  noonday  sun." 

There  is  in  the  true  idea  of  a  providence  a  per- 
fect foresight  into  everything,  and  a  wise  and 
gracious  provision  for  everything.  God  in  his 
wisdom  foresaw  and  by  his  power  provided  for 
everything,  so  that  all  things,  material  and  imma- 
terial, must  be  dependent  upon  him.  He  might 
operate  in  nature  without  law.  He  chose  instead 
to  work  by  law  or  by  second  causes ;  but  in  either 
case  he  must  be  present  to  superintend  in  every- 
thing, whether  relating  to  physical  or  spiritual 
existence.  And  this  view,  as  we  have  seen,  the 
word  of  God  most  abundantly  establishes.  To 
prevent  any  misconception  upon  this  important 
point  I  will  state  again,  that  although  God  has 
chosen  to  govern  and  control  all  things  by  certain 
established  laws  or  second  causes,  yet  those  laws 
are  all  dependent  upon  him  for  their  power.  If 
God's  presence  were  withdrawn,  every  law  and 
every  force  in  nature  would  cease  to  operate,  and 
the  whole  universe  would  instantly  be  thrown  into 
wild  confusion. 


94-  DIVINE    PROVIDENCE. 

"Thou  teachest  not  a  leaf  can  grow, 
Till  life  from  thee  within  it  flow ; 
That  not  a  speck  of  dust  can  be, 
0  Fount  of  Being,  save  by  thee." 

In  Tucker's  "Light  of  ISTature"  there  are  some 
most  excellent  thoughts  bearing  upon  this  subject, 
which  we  will  here  insert.  "Therefore,"  says  this 
writer,  "let  not  men  condemn  one  another  too 
hastily  of  impiety  or  superstition,  for  both  are 
relative  to  the  strength  of  each  person's  sight. 
The  philosopher  may  entertain  so  high  an  opinion 
of  infinite  wisdom,  as  that  upon  the  formation  of 
a  world  it  might  provide  for  every  event  that  is 
to  happen  daring  the  whole  period  of  its  continu- 
ance; therefore  he  is  not  impious  in  asserting  that 
all  things  since  have  gone  on  in  the  course  of 
natural  causes,  for  his  idea  of  the  first  is  so  full  as 
to  leave  no  room  for  anything  to  he  interposed. 
This  the  plain  man  can  not  comprehend,  the  lines 
of  his  view  being  short;  therefore  he  is  not  super- 
stitious in  imagining  frequent  interpositions,  be- 
cause without  them  he  can  not  understand  a 
providence  at  all.  He  may  likewise  find  it 
impossible  to  conceive  that  every  motion  of  matter 
and  turn  of  volition  should  be  calculated  or  fore- 
seen, but  supposes  a  watchful  providence  con- 
tinually attentive  to  the  tendency  of  second  causes 
interposing  every  hour  and   day  to    correct   the 


ITS  NATURE  AND  REASONABLENESS.       95 

errors  of  chance,  and  secretly  turning  the  springs 
of  action  the  way  that  wisdom  and  goodness 
recommend.  And  he  is  excusable  therein,  if  this 
be  the  best  conception  he  can  form;  for  it  dero- 
gates not  from  his  idea  of  the  Divine  wisdom  and 
dominion  to  imagine  that  there  should  be  room 
left  in  nature  for  chance,  so  long  as  there  is  a 
superintending  power  Mdio  can  foresee  the  irreg- 
ularities of  chance,  in  time  enough  to  prevent  them. 
Thus,  how  largely  soever  we  may  ascribe  to  inter- 
position, or  how  much  soever  deduct  therefrom  to 
add  to  the  disposing  providence,  we  can  not  deny 
that  every  natural  cause  we  see  is  an  effect  of  some 
prior  cause,  impulse  of  impulse,  and  volition  of 
motives  and  ideas  suggested  to  the  mind,  therefore 
must  refer  all  dispositions  ultimately  to  the  act  of 
God ;  and  as  we  can  not  imagine  him  to  act  with- 
out knowing  what  he  does,  and  what  will  result 
therefrom,  we  must  conclude  that  act  to  proceed 
upon  a  plan  and  disposition  of  the  causes  tending 
to  produce  the  particular  consequence  following 
therefrom.  The  only  difference  between  the  man 
of  common  sense  and  the  studious  is  concerning 
the  time  the  disposition  was  made,  which  the  one 
thinks  a  few  days  or  a  few  minutes,  the  other 
many  ages  ago;  the  one  frequent  and  occasional, 
the  other  rare  and  universal ;  but  both  acknowl- 
edge that  nothing  ever  happens  without  the  per- 


96  DIVINE    PROVIDENCE. 

mission  ot  one  Almighty  and  ever- vigilant  Gov- 
ernor." 

It  can  not  be  of  any  possible  advantage  to  our 
reverence  for  the  divine  character  to  suppose  that 
there  are  frequent  or  occasional  interpositions,  in- 
dependent of  physical  causes,  except  so  far  as 
miracles  were  necessary  to  attest  the  truth  of  di- 
vine revelation.  The  whole  machinery  of  nature 
is  so  complete  and  perfect  in  all  its  arrangements, 
that  there  can  be  no  demand  for  special  interpo- 
sitions. In  the  original  disposition  of  the  several 
parts  of  this  vast  machinery,  everything  was  so 
wisely  arranged  and  adjusted,  as  not  to  require 
change.  "  This  is  in  fact  the  great  miracle  of 
providence,  that  no  miracles  are  needed  to  accom- 
plish its  purposes." 

There  is  exhibited  in  the  works  of  God  a  most 
perfect  harmony,  which  is  not  the  result  of  any 
special  interpositions,  but  comes  from  a  wise  pre- 
arrangement.  This  does  not,  however,  separate 
God  from  the  government  of  all  things,  it  onlji 
establishes  the  fact  that  he  had  the  wisdom  to 
foresee  everything,  and  the  power  and  goodness  to 
provide  for  everything;  and  except  so  far  as  it 
may  have  been  necessary  to  establish  the  truth  of 
a  divine  revelation  by  miracle,  there  have  been  no 
interferences  with  the  laws  of  nature.  What  God 
does  is  in  harmonv  with    established  laws.     He 


ITS    NATURE    AND    REASONABLENESS.  97 

foresaw  what  would  be  necessary,  and  provided 
for  it.  There  are  no  new  laws  or  forces  created 
for  special  emergencies.  There  may  be  effects 
produced  that  are  strange  and  mysterious  to  us, 
but  it  is  presumable  that  there  are  hidden  laws 
and  forces  in  nature  which  the  researches  of 
science  have  not  yet  discovered.  These  laws  and 
forces  in  nature  were  all  ordained  of  God,  and  are 
subject  to  his  will.  "If  we  see  G-od  in  any  one 
part  of  his  works  we  must,  for  a  like  reason,  see 
him  in  every  other  part.  If  we  exclude  him  from 
any  part,  we  must,  for  a  like  reason,  exclude  him 
from  all."  But  as  we  have  seen,  the  Bible  ascribes 
every  effect  to  God.  He  sends  the  rain,  heat,  cold, 
snow,  controls  the  wind,  thunders,  and  lightnings, 
guides  the  sun,  moon,  and  stars,  causes  the  earth 
to  produce  whatever  is  necessary  to  sustain  life. 
All  this  is  done  through  the  agency  of  established 
laws  or  second  causes. 

"0  vain  philosophy,  thou  wandering  light 
Which  hast  so  oft  misled  our  steps,  attend! 
And,  prostrate  at  this  heavenly  shrine,  lament 
Thy  blindness,  and  forego  thy  pride;  here  cast 
Thy  trophies  down,  undeck  thyself  of  all 
Thy  borrowed  plumes,  and  own  the  Fountain  whence 
Thy  hoary  sons  recieved  the  living  fire. 
Which  animates  the  glowing  page  they  penned." 

7 


1^8  DIVINE    PROVIDENCE. 


CHAPTER  V. 

PROVIDENCE,    PAETICULAR    AND    turn i.k  a  i 

*'God,  providence — an  after  life, 
Here  is  firm  footing — this  is  sol'  '    ••^ck. 
This  can  sustain  us — all  is  sea  fc^soide." 

There  are  and  have  been  different  and  conflict- 
ing opinions  among  some  of  the  wisest  and  best 
men  respecting  the  nature  of  God's  prcjvidences, 
whether  it  is  particular  or  generah  This  distinc- 
tion, whether  real  or  only  apparent,  does  not 
necessarily  imply  an  antagonism  between  the  doc- 
trines or  opinions 'themselves.  It  does,  however, 
demonstrate  the  truth  of  Paul's  declaration,  when 
he  said  that  "now  we  see  throusrh  a  o-lass  darklv." 
"We  see  in  part  and  understand  in  part."  No 
man,  however  learned,  can  boast  of  understanding 
all  there  is  in  any  one  truth.  We  see  everything 
that  we  see  at  all  "through  a  glass  darkly."  Most 
truth  we  do  not  see  at  all.  One  man  sees  a  fragment 
of  some  great  truth,  another  man  equally  learned 
and  sincere,  sees  another  fragment.  They  are 
not  opposites,  but  fragments  of  the  same  truth,  or 


PARTICULAR    AND    GENERAL.  99 

truth  viewed  from  dittereiit  stand-points.  A  trav- 
eler in  a  distant  land  states  that  two  friends  who 
were  in  company  with  him  happened  to  be  stand- 
ing on  opposite  sides  of  a  tree,  and  they  entered 
into  a  sharp  dispute  about  the  color  of  the  leaves. 
One  said  they  were  green,  and  the  other  said  they 
were  white.  Now,  the  leaves  were  green  on  the 
upper  surface  and  pure  silvery  white  on  the  under 
surface.  The  wind  was  blowing  from  the  face  of 
the  one  directly  into  the  face  of  the  other,  so  that 
the  under  part  of  the  leaf  was  turned  to  one,  and 
the  upper  surface  was  turned  to  the  other.  They 
disputed  and  contended  until  a  third  party,  who 
had  been  quietly  looking  on,  interfered,  when 
they  discovered  that  they  were  both  right  and 
both  wrong.  The  ditficulty  was  owing  to  the  dif- 
ferent points  from  which  they  viewed  the  same 
object.  Til  us  men  often  see  Bible  truths  from 
dift'erent  points  of  view.  One  man  sees  one  part 
of  a  truth,  and  another  man  sees  another  frag- 
ment of  the  same  truth.  JSTow,  they  may  both  be 
correct,  only  they  can  not  see  how  to  put  these 
fragments  together.  One  says  that  providence  is 
general,  and  another  says  it  is  particular  and  spe- 
cial. Now,  I  conceive  that  both  are  right;  for  "the 
general  providence  of  God,  properly  understood, 
reaches  to  the  most  particular  and  minute  objects 
and  events,  and  the  ])articu]ar  providence  of  God 


100  DIVINE   PROVIDENCE. 

becomes  general  by  its  embracing  every  particu- 
lar." 

Either  of  these  opinions  taken  separately,  is 
incorrect,  for  it  limits  the  power,  wisdom,  and 
goodness  of  God.  Those  who  contend  for  a  gen- 
eral providence  only  see  God's  operations  very 
much  as  they  see  their  own.  They,  in  contem- 
plating important  events,  must  necessarily  over- 
look a  great  many  minor  matters ;  so  they  imagine 
God,  in  providing  for  and  managing  the  affairs  of 
the  universe,  takes  cognizance  only  of  the  gen- 
eral plans  and  events,  leaving  all  minor  incidents 
to  take  care  of  themselves,  or  to  be  provided  tor 
as  they  come  up.  They  bring  God  within  the  ]:)re 
scribed  and  narrow  limits  of  man's  methods,  as 
though  he  were  "altogether  such  a  one  as  them 
selves."  This  view  of  the  subject  implies  that 
God  is  not  capable  of  knowing  what  may  occur, 
or  indifferent  as  to  the  results  tliat  may  follow. 
But  God's  providential  government,  whilst  it 
includes  the  care  and  oversight  of  empires  and 
kingdoms,  extends  as  well  to  the  sparrow  and  the 
lily.  "The  pains,  if  we  may  so  speak,  which  God 
has  taken  to  beautify  every  leaf  and  flower, — nay, 
every  weed  which  we  trample  under  foot, — the  new 
beauties  unseen  by  the  naked  eye,  which  the  micro- 
scope discloses  in  the  vegetable  kingdom,  and  the 
beautiful  organization  of  the  insect  w(n"ld,  all  show 


PARTICULAR    AND    GENERAL.  101 

that  the  greatness  of  God  is  peculiarly  seen  in  the 
care  which  he  takes  of  objects  the  most  minute." 
"In  the  government  of  this  world,  the  individual 
is  not  lost  in  the  general  on  the  one  hand,  nor  is 
the  general  neglected  in  the  attention  to  the  in- 
dividual on  the  other  hand.  No  creature,  no 
object,  however  insignificant^  has  been  overlooked. 
The  general  includes  every  individual,  which  finds 
accordingly  its  appropriate  place.  Provision  has 
been  made  for  all  and  for  each  in  the  grand  system 
of  the  universe." 

It  is  not  within  the  power  of  man  to  understand 
all  the  ways  and  purposes  of  God.  For  as  the 
heavens  are  high  above  the  earth,  so  are  his  ways 
and  purposes  high  above  man's  ways  and  plans. 
Man  is  weak,  ignorant,  and  selfish;  while  God  is 
wise,  powerful,  and  benevolent.  There  is  an  all- 
wise  and  skillful  arrangement  of  the  laws  and 
f  )rces  in  nature  by  w^hich  all  things  are  controlled. 
The  word  ])rovideuce  implies  not  only  foresight, 
but  timely  care,  so  that  ample  provision  is  made 
for  future  use  and  application.  God  does  not 
change  any  of  his  laws  to  meet  particular  cases, 
for  they  were  so  wisely  adjusted  in  the  beginning 
as  not  to  require  a  change,  and  yet  so  as  to  meet 
every  case,  and  accomplish  all  his  purposes,  so 
that  his  providence  becomes  general,  because  it 
embraces  every  particular,  and  it  becomes  partic- 


102  DIVINE    PROVIDENCE. 

ular  because  it  embraces  everything  in  general. 
Hence  the  idea  of  special  interpositions  can  not  be 
accepted,  except  in  cases  when  a  miracle  was  in- 
tended. 

A  great  deal  has  been  said  and  written  at  one 
time  and  another  about  special  providences,  or 
special  interpositions  ;  and  there  are  many  events 
in  life  which,  to  our  limited  understanding  and 
comprehension,  have  the  appearance  of  special 
interpositions.  But  a  clear  understanding  of  the 
doctrine  of  providence  would  divorce  this  idea 
from  the  mind.  Those  numife stations  of  God's 
particular  care  and  protection  whicli  we  are  per- 
mitted to  see,  we  are  wont  to  call  special  provi- 
dences; when,  if  we  could  see  and  understand  all 
that  he  does  and  the  reason  why  he  does  it,  we  would 
call  them  all  special.  Two  eminent  divines  were 
once  in  conversation  upon  this  subject,  when  one 
said  :  "I  met  with  a  most  wonderful  manifestation 
of  providence  the  other  day.  I  was  riding  across 
a  very  high  bridge,  and  my  horse  became  frightened 
and  almost  precipitated  me  off  the  bridge.  If  I 
had  gone,  over,  I  certainly  would  have  lost  my 
life."  "That,"  said  the  other,  "was  certainly  a 
most  gracious  providence.  Nevertheless,  I  was 
favored  with  a  greater  manifestation  of  God's  care 
than  even  that.  It  was  on  this  wise:  I  was  riding 
across  that  same  bridge,   and  my  horse  did  not 


PARTICULAR    AND    GENERAL.  103 

scare  at  all."  The  one  saw  a  special  providence 
in  being  delivered  when  in  danger,  and  the  other 
saw  an  equally  special  interposition  in  not  being 
thrust  into  danger.  Which  shall  be  deemed  the 
greater,  to  deliver  out  of  danger  or  to  save  from 
being  exposed  to  the  danger? 

If  we  were  permitted  to  see  and  understand  all 
the  plans  and  operations  of  providence,  reaching 
from  the  beginning  to  the  end  of  time,  and  con- 
nected in  some  way  with  every  incident  in  human 
life,  we  would  say  it  was  all  special.  But  Ave  are 
looking  through  a  glass  darkly.  We  see  in  part 
and  understand  in  part.  We  are  permitted  to 
have  occasiohal  glimpses  of  onr  Father's  doings, 
and  they  are  marvelous  in  our  eyes.  Our  Father  is 
very  kind  to  his  beloved,  in  permitting  them  to 
have  these  occasional  glimpses.  But  when  that 
which  is  in  part  is  taken  away  and  we  shall  be 
enabled  to  see  as  we  are  seen,  we  will  discover  that 
the  Father's  hand  was  with  us  at  all  times  and  in 
all  places;  that  his  eye  was  ever  upon  us,  and  that 
he  was  ever  concerned  for  our  welfare.  I  was 
once  upon  a  train  of  cars  that  was  thrown  from 
the  track,  and  badly  broken  up ;  but  no  lives  were 
lost.  Several  persons  were  more  or  less  injured. 
W^hen  the  excitement  was  over,  a  number  of 
gentlemen  and  ladies  became  enthusiastic  in  talk- 
ing about  providence, — what  a  wonderful  deliver- 


104  DIVINE    PROVIDENCE. 

auce,  v^liat  a  special  interposition.  No  one  would 
doubt  for  a  moment  the  providence  of  God  that  sav- 
ed us,  but  our  deliverance  was  no  more  special  than 
keeping  the  train  on  the  track  before  and  after  the 
accident  occured.  If  the  train  had  not  been  thrown 
oft",  but  few  if  any  would  have  thought  of  ju-ovi- 
dence  at  all.  God  does  not  change  or  interpose 
his  laws  to  meet  every  case;  these  have  been  so 
wisely  arranged  as  not  to  require  special  inter- 
position. It  is  an  overwhelming  thought  that 
God  foresaw  every  possible  event  that  would 
transpire  in  the  universe.  He  is  never  taken  by 
surprise,  but  seeing  the  end  from  the  beginning 
he  has  wisely  adjusted  all  the  laws  "and  forces  in 
nature,  so  that  events  are  managed  and  controlled 
in  a  manner  so  as  not  to  interfere  with  his  sov- 
ereignty nor  the  moral  agency  of  man. 

A  great  error  is  committed  by  some  divines  in 
supposing  that  prophecies  produced  certain  great 
events,  whereas  the  events  produced  the  prophecies. 
It  was  predicted  that  Jerusalem  should  be  de- 
stroyed, and  it  was  so;  but  it  was  not  destroyed  on 
account  of  the  prophecy.  God  foresaw  what 
would  be,  and  hence  the  prediction.  So  in  provi- 
dence, God  foresaw  everything  that  would  occur, 
and  hence  provided  for  it,  not  by  creating  new 
laws  and  forces  to  meet  every  particular  case,  but 
by  controlling  the  powers  that  be. 


PARTICULAR    AND    GENERAL.  105 

Dr.  McCosh  says:  "We  do  not  expect  Etna  to 
recall  her  fires  when  a  sage  is  near,  or  the  air  and 
ocean  to  acquire  new  motions  to  preserve  a  saint 
from  danger;  for  if  the  sage  has  been  contending 
with  the  laws  which  he  professes  to  observe,  or  if 
the  saint  has  been  despising  what  he  should  regard 
as  the  'ordinances  of  heaven,'  it  may  be  the  will  of 
Ood  that  these  very  powers  should  be  the  means 
of  destroying  him.  But  should  these  individuals 
not  be  rushing  against  the  known  laws  of  heaven, 
or  should  it  be  the  will  of  God  to  preserve  them, 
it  will  be  found  that  provision  has  been  made  for 
their  escape,  and  that  not  through  the  powers  of 
nature's  own  laws,  but  through  otlier  powers  in 
nature  opportunely  interposing  to  stop,  to  turn 
aside,  or  otherwise  to  modify  their  operations." 

"Think  we,  like  some  weak  prince,  the  Eternal  Cause 
Prone  for  his  favorites  to  reverse  his  laws? 
Shall  burning  Etna,  if  a  sage  requires, 
Forget  to  thunder,  or  recall  her  fires? 
On  air  or  sea  new  motions  be  impressed, 
Oh,  blameless  Bethel,  to  relieve  thy  hest; 
When  the  loose  mountains  tumble  from  on  high 
Shall  gravitation  cease  if  you  go  by?" 

The  Stoics  believed  that  providence  only  super- 
intended or  controlled  great  events;  that  it  was 
inconsistent  with  the  ease  and  dignity  of  the 
divine   character   to    trouble    himself  about   the 


106  DIVINE    PROVIDENCE. 

ordinary  occurrences  of  life.  Balbus,  who  was  a 
leading  man  among  the  Stoics,  in  speaking  of 
divine  providence,  said :  "The  gods  take  care  of 
great  matters  and  neglect  small  ones."  Unfortu- 
nately, there  are  many  Christians  who  have  fallen 
into  the  notions  of  Balbus.  They  see  no  provi- 
dence except  in  extraordinary  matters.  They  see 
no  beauty  in  that  scripture  which  teaches  them  to 
"cast  all  their  care  upon  him,"  nor  do  they  feel 
any  comfort  in  the  assurance  given,  that  he  careth 
for  them.  Providence  as  certain!}'  means  to  sup- 
ply the  wants  of  all  as  to  rule  over  all.  And  he 
is  the  happier  man  who  can  see  God  in  the  small 
as  well  as  the  great  events  of  life. 

Every  effort  that  is  made  to  discriminate  be- 
tween a  particular  and  general  providence  only 
leads  to  distrust  and  confusion.  If  we  say  that 
God  superintends  one  class  of  events  and  not  an- 
other, we  necessarily  represent  him  as  being  weak 
and  partial.  In  a  watch  tliere  is  a  number  of 
wheels,  posts,  and  pins.  If  one  of  these  is  mis- 
placed the  instrument  will  not  keep  time.  Tlie 
watch-maker  must  see  that  each  has  its  proper 
place.  If  he  would  devote  all  his  attention  to  the 
proper  adjustment  of  some  of  the  larger  wheels, 
and  neglect  some  of  the  smaller  ones,  the  whole 
machine  would  be  defective  and  worthless.  So 
God,  in   managing   the   affairs    of  the   universe. 


PARTICULAR  AND  GENERAL.  1U7 

must  see  that  every  wheel,  post,  and  pin  is  in  the 
right  place.  God  is  as  much  present  when  the 
tiny  spire  of  grass  is  formed,  as  when  the  earth  is 
shaken  by  an  earthquake.  The  laws  and  forces 
in  nature  by  which  the  slightest  tint  in  the  petal 
of  a  flower  is  produced,  must  be  superintended 
and  directed  with  as  much  care  as  those  by  which 
the  planets  are  kept  in  their  courses.  The  provi- 
dence of  God  is  just  as  special  in  supporting  and 
caring  for  the  infant  in  the  cradle  as  it  is  when 
that  infant  has  grown  to  be  a  man  and  governs  an 
empire  or  a  kingdom.  The  former,  stoicism  passes 
unnoticed,  while  the  latter  is  set  down  as  an  ex- 
hibition of  special  care  and  concern. 

But  these  visible  and  more  striking  manifesta- 
tions of  the  care,  of  God  are  well  enough,  for  if 
they  were  not  brought  thus  to  our  notice  we 
would  soon  forget  that  he  takes  any  care  of  us  at 
all.  They  serve  to  remind  us  that  he  is  working, 
and  that  we  ought  to  recognize  his  hand  in  every- 
thing, however  insignificant  it  may  seem  to  us. 
How  clearly  and  beautifully  this  lesson  is  taught 
us  in  the  Bible.  "A  sparrow  shall  not  fall  with- 
out his  notice,"  and  the  hairs  of  our  head  are  num- 
bered. This,  we  say,  is  a  very  small  matter, — and 
so  it  is,  comparatively, — nevertheless,  it  is  of  suffi- 
cient importance  to  be  noticed  by  the  Father  of  us 
all.     "All  things,"  savs  Dr.  Clarke,  "are  ordained 


108  DIVINE    PROVIDENCE. 

by  the  counsel  of  God.    *     *     *   IsTothing  escapes 
his  mercifii!  regards." 

"He  sees  with  equal  eyes,  as  God  of  all, 
A  hero  perish,  and  a  sparrow  fall." 

This  docTriiic  of  an  all-wise,  all-pervading,  and 
impartial  providence  brings  to  the  weary,  sad 
heart  and  trembling  faith  a  most  glorious  conso- 
lation. While  the  world  goes  on  praising  a  prov- 
idence that  has  overturned  a  kingdom  and  shaken 
an  enii>ire,  the  humble,  trusting  Christian  in  his 
out-of-the-way  cottage  can  say  that  "the  same 
hand  prepares  my  steps  and  controls  events  about 
me  with  as  much  care  and  tenderness  as  though  I 
were  the  only  person  in  the  universe."  John,  on 
the  lonely  isle  of  Patmos,  could  draw  real  heart- 
comfort  from  the  thought  that  God  is  everywhere, 
and  that  his  hand  controls  every  event. 

"There  is  a  Power 
Unseen  that  rules  the  illimitable  world, 

That  guides  its  motions,  from  the  brightest  star 
To  the  least  dust  of  this  sin-tainted  mold; 

While  man,  who  madly  deems  himself  the  lord 
Of  all,  is  naught  but  weakness  and  dependence." 

No  one  hesitates  to  ascribe  the  ruling  and  con- 
trolling of  great  events  to  God.  In  this  there  is 
a  pretty  general  agreement.  But  a  host  of  men 
and  women — and  the}'  may  be  found  among  Chris- 
tian as  well  as  heathen   people — practically  deny 


PARTICULAR    AND    GENERAL.  109 

that  providence  extends  to  minor  matters;  and  even 
when  it  does  descend  to  little  things  it  is  treated 
with  indifference.  The  notion  seems  to  be  this, 
that  God  takes  special  pains  in  managing  impor- 
tant matters,  and  binds  the  smaller  ones  into 
bundles,  and  casts  them  about  with  indifference. 
All  believe  that  God  created  the  world,  but  do  not 
seem  to  conceive  that  in  creating  the  world  he 
must  have  created  every  atom  of  matter  that  enters 
into  the  whole.  It  is  said  that  "God  hath  measur- 
ed the  waters  in  the  hollow  of  his  hand."  Could 
he  have  measured  the  waters  without  measuring 
the  drops  of  which  the  ocean  is  composed  ?  If 
we  say  that  God  preserves  man,  we  necessarily 
include  the  idea  that  all  the  means  and  subordinate 
causes,  however  small  and  trifling  they  may  seem 
to  be,  were  distinctly  and  particularly  embraced 
in  the  plan.  And  farther,  that  such  preservation 
could  not  and  would  not  occur  if  the  minutest 
parts  were  left  out.  l!*5'ow  there  is  in  each  part 
that  goes  to  make  up  the  whole  as  much  of  a 
special  providence  as  there  is  in  the  whole,  when 
the  general  plan  is  consummated.  "A  house  con- 
sists of  a  great  number  of  parts,  each  of  which 
was  included  in  the  design  of  the  architect,  and  is 
as  much  the  product  of  his  ingenuity  and  labor 
as  the  building  itself.  These  parts  were  formed 
and  may  exist  separately:  but  in  this  state  they 


110  DIVINE    PROVIDENCE. 

answer  no  valuable  purpose;  it  is  only  when 
brought  together  and  arranged  in  proper  order 
that  they  constitute  a  building.  When  we  affirm 
that  this  house  was  planned  by  the  skill  and  built 
by  the  labor  of  the  arcliitect,  may  we  not  affirm, 
and  do  we  not  affirm,  that  all  parts,  even  down  to 
the  minutest,  were  equally  the  product  of  his  skill? 
The  building  could  not  exist  without  the  parts, 
nor  could  the  parts  have  existed  without  the 
design  and  agency  of.  the  builder."  So,  when  we 
affirm  that  God  created  this  world  we  also  affirm 
that  he  created  all  the  parts  of  it,  even  down  to 
the  small  dust  of  the  balance.  And  when  we 
affirm  that  God  preserves  the  lives  of  men,  we  as 
certainly  affirm  that  all  the  means  and  subordinate 
causes,  that  in  any  way  assisted  in  his  preservation, 
were  arranged  and  provided  by  the  same  Being 
who  preserved  the  whole.  Because  we  see  effects 
without  seeing  or  understanding  the  cause,  we  are 
not  on  that  account  to  deny  the  pre-existence  of 
the  cause. 

To  illustrate  still  farther.  A  man  is  passing 
through  a  wood.  A  limb  is  broken  from  a  tree 
and  falls  to  the  ground,  but  he  escapes  unhurt. 
IS'ow,  there  was  no  miracle  wrought  in  his  deliv- 
erance; no  new  laws  created;  no  forces  arrested. 
He  was  saved  from  purely  natural  causes.  He 
heard  the  limb  crack,  saw  it  falling,  and  sprang 


PARTICULAR    AND    GENERAL.  Ill 

to  one  side.  But  he  says  it  was  a  wonderful  prov- 
idence, a  special  interposition.  Providence,  as  we 
have  said,  not  only  includes  foresight,  but  implies 
a  provision  of  whatever  is  necessary.  God  had  pro- 
vided the  man  with  the  sense  of  hearing,  he  heard 
the  limb  crack;  he  was  provided  with  the  sense 
of  vision,  he  looked  up  and  saw  the  limb  falling; 
he  was  also  provided  with  the  power  of  volition, 
he  sprang  to  one  side  and  thus  escaped.  But  was 
there  not  a  providence  in  his  escape  ?  Certainly 
there  was.  God  had  provided  him  with  the  nec- 
essary means  to  escape,  and  was  present  to  sus- 
tain those  powers.  If  God  had  withdrawn  his 
sustaining  presence  and  powe-r,  the  man  would 
have  become  deaf,  blind,  and  powerless  in  an  in- 
stant, and  his  escape  would  have  been  impossible. 
God  did  not  change  the  law  of  falling  bodies,  so 
that  the  limb  changed  its  course,  he  only  sustain- 
ed what  he  had  already  provided.  But  if  a  man 
should  put  a  lightning-rod  on  his  head  and  run 
out  into  a  thunder-storm,  he  might  lose  his  life. 
"Etna  will  not  cease  to  thunder,  because  a  sasre 
goes  by." 

We  see  Joseph  with  his  father  and  brethren  in 
Egypt,  where  there  was  abundance  to  sustain  both 
man  and  beast,  while  the  famine  was  all  around 
them.  This  is  most  generally  set  down  among  the 
special  providences.     But  look  at  the  long  train 


112  DIVINE    PKOVIDENCE. 

of  events  which  were  made  subservient  to  this 
great  end.  We  see  Joseph  hated  by  his  brethren; 
cast  into  the  dry  pit;  his  dreams;  his  coat  of 
many  colors;  sold;  in  Potiphar's  house;  in  prison 
and  then  a  ruler.  Like  the  different  parts  of  a 
building  before  they  are  put  together,  none  of 
them  of  any  particular  value  in  their  detached 
relation,  but  when  properly  arranged  and  fixed  in 
their  places  forming  a  beautiful  building;  so 
when  all  the  events  in  the  life  of  Joseph  are  put 
together  they  present  a  most  interesting  view  of 
the  workings  of  divine  providence.  Yet  we  can 
not  say  that  any  one  link  in  the  chain  of  events 
was  more  special  than  the  other.  Each  event  was 
special,  and  the  whole  taken  together  make  up  a 
general  providence.  God  did  not  order  all  the  in- 
cidents in  the  life  of  Joseph,  but  his  hand  was  in 
it  from  first  to  last,  controlling  and  overruling 
Joseph  himself  believed  this,  for  he  said,  after 
that  he  was  made  known  to  his  brethren:  "ISTow 
therefore  be  not  grieved,  nor  angry  with  your- 
selves, that  ye  sold  me  hither:  for  God  did  send 
me  before  you  to  preserve  life.  *  *  *  So  now  it 
was  not  you  that  sent  me  hither,  but  God.  *  *  * 
But  as  for  you,  ye  thought  evil  against  me,  but 
God  meant  it  unto  good." 

'No  one  truth  is  more  clearly  demonstrated  in 
the  word  of  God  than  this,  that  every  efiect  and 


PARTICULAR    AND    GENERAL.  113 

every  event  in  the  providence  of  God  are  so  many 
links  in  one  grand  chain,  reaching  sometimes 
throngh  many  centuries.  Divine  providence  is 
carried  forward  by  numerous  instrumentalities 
and  agencies;  but  this  does  not  alter  the  case  at 
all.  Because  God  works  through  agencies,  it  by 
no  means  excludes  him  from  the  work.  "These 
agencies,  whether  they  be  rational  or  irrational 
creatures,  with  or  without  life,  are  all  completely 
dependent  on  the  Almighty,  and  could  neither  ex- 
ist nor  act  without  his  support."  A  bird  could 
not  fly  over  our  head,  nor  a  fish  swim  in  the  sea, 
if  it  were  not  sustained  by  the  same  hand  that 
guides  the  moon  and  stars  in  their  course.  God 
might  have  so  constituted  the  aftairs  in  the  uni- 
verse that  he  could  have  operated  upon  matter 
and  mind  independent  of  second  causes,  but  he 
chose  to  work  by  instrumentalities. 

The  preservation  of  human  life  does  not  depend 
upon  one  thing  alone,  but  upon  the  several  means 
employed,  and  each  of  these  upon  other  means. 
Bread,  for  example,  is  necessary  to  sustain  human 
life;  but  this  must  be  produced,  and  several  instru- 
mentalities must  be  employed  in  the  process  of 
production.  The  ground  nmst  be  cultivated  and 
the  seed  sown.  Then  there  must  be  moisture,  sun- 
shine, and  heat  to  nourish  and  promote  the  growth, 
until  from  the  first  germ  of  life  the  full   grain 


114  DIVINE    PROVIDENCE. 

is  perfected  and  made  ready  for  the  hand  of 
the  reaper.  All  these  are  links  in  the  chain,  atnd 
all  are  necessary  to  the  preservation  of  human 
life.  But  the  Scriptures  affirm  that  God  preserves 
human  life,  and  so  he  does ;  not  by  working  mir- 
acles, but  by  sustaining  and  controlling  the  exist- 
ing laws  and  forces  in  nature,  so  that  the  means 
necessary  to  the  sustenance  of  life  are  produced. 
■God  exercises  a  wise  and  gracious  care  over  the 
whole  human  family,  and  sustains  and  manages 
all  the  laws  and  forces  in  nature.  If  it  were  not 
for  this  all-pervading  care  the  whole  universe 
would  be  thrown  into  wild  confusion,  and  man  and 
all  other  living  creatures  would  instantly  perish 

"Oa  God  for  all  events  depend ; 
You  can  not  want  when  God's  your  friend, 
Weigh  well  your  part,  and  do  your  best; 
Leave  to  your  Maker  all  the  rest. 
The  hand  which  formed  thee  in  the  womb, 
Guides  from  the  cradle  to  the  tomb." 

While  the  Rev.  Dr.  Rogers  lived  at  St.  George's, 
in  the  State  of  Maryland,  one  of  his  neighbors  de- 
termined to  take  his  life.  "Accordingly,  the  miser- 
able wretch  made  every  preparation  for  executing 
his  nefarious  purpose.  He  watched  the  motions  of 
Mr.  Rogers,  with  a  loaded  musket,  day  after  day, 
for  a  considerable  time,  and  eagerly  sought  for  a 
favorable  opportunity  to  destroy  his  life.    He  way- 


PARTICULAR  AND  GENERAL.  115 

laid  him  when  he  rode  abroad ;  he  hovered  about 
his  door  at  intervals  by  day  and  night.  But  some- 
thino;  always  occurred  to  carry  the  object  of  his 
pursuit  in  a  difterent  direction  from  that  which 
was  expected,  and  thus  to  avert  the  intended  mis- 
chief." But  there  was  no  miracle  wrought  in  the 
preservation  of  Mr.  Rogers'  life — no  new  law 
created  or  old  one  destroyed.  Mr.  Rogers  knew 
nothing  about  the  intended  mischief.  But  God  at 
the  proper  time  brought  into  operation  all  the 
motives  and  circumstances  that  were  necessary  to 
save  the  life  of  his  servant.  It  was  a  general 
providence,  and  yet  every  link  in  the  whole  chain 
of  incidents  was  so  wisely  adjusted  that  the  de- 
signed result  was  secured.  ISTo  one  part  of  it  was 
any  more  special  than  another,  because  there  was 
a  combination  of  motives  and  circumstances  nece'^- 
eary  to  accomplish  the  end.  It  was  a  special  provi- 
dence in  this,  that  every  link  had  to  be  properly 
adjusted  to  meet  the  case.  It  was  a  general  provi- 
dence, because  it  included  every  link  in  the  whole 
chain. 

When  Mr.  Rogers  was  made  acquainted  with 
the  fact  that  an  attemp'  had  been  made  to  take 
his  life,  he  regarded  the  whole  as  a  special  inter- 
position of  divine  providence.  But  suppose  the 
fact  had  never  been  communicated  to  him,  it 
would  have  passed  without  a  single  thought  of  spe- 


116  DIVINE    PROVIDENCE. 

cial  care.  N'ow,  life  is  a  very  delicate  thing,  and 
requires  the  most  constant  care  to  preserve  it. 
We  are  continually  surrounded  with  dangers,  and 
have  doubtless  made  a  thousand  hair-breadth  es- 
capes, but  were  not  permitted  to  see  the  danger  to 
which  we  were  exposed.  But  when  from  some 
^minence  in  the  better  land  we  shall  be  permitted 
with  clearer  vision  to  look  back  over  life,  we  shall 
see  that  there  were  ten  thousand  special  provi- 
dences which  we  were  not  permitted  to  see  at  the 
time;  we  shall  see  that  here  and  there  and  yon- 
der the  hand  of  the  Lord  turned  our  steps  when 
we  were  on  the  very  brink  of  some  yawning  gulf; 
and  we  shall  see  that  all  these  special  interfer 
ences  vwere  but  parts  of  one  grand  and  glorious 
plan,  and  that  one  operation  was  just  as  special  aa 
another;  and  last,  but  not  least,  we  shall  see  that 
providence  was  always  busy  and  superintend- 
ing, directing  and  controlling  all  affairs. 

The  pious  psalmist,  whose  spiritual  vision  was 
for  the  most  part  clear,  attributed  the  preserva- 
tion of  all  things  to  God.  "0  Lord,  thou 
preservest  man  and  beast."  God  feedeth  the 
ravens.  "  Thou  openest  thine  hand,  they  are 
filled  with  good;  thou  hidest  thy  face,  they  are 
troubled;  thou  satisfiest  the  desire  of  every  living 
thing."  But  how  does  God  preserve  the  life  of 
every  living  thing?     The  food  that  is  necessary 


PARTICULAR    AND    GENERAL.  117 

to  sustain  life  is  not  produced  miraculously,  but 
depends  upon  causes  whicli  already  exist,  and 
these  again  on  other  causes;  and  thus,  if  we  will, 
we  may  go  back  through  etfects  and  causes  un- 
til we  reach  the  Great  First  Cause  of  all  things. 
"We  are  taught,"  says  an  excellent  writer,  "to 
pray  to  our  Father  in  heaven  for  our  daily  bread. 
But  why  pray  to  him  for  it,  unless  its  provision 
depends  on  his  wisdom  and  care  ?  The  causes  on 
which  the  provision  of  this  bread  depends  are  also 
ascribed  to  him.  'And  God  said,  Let  the  earth 
bring  forth  grass,  the  herb  yielding  seed,  and  the 
fruit-tree  yielding  fruit  after  his  kind.'  Gen.  i. 
11.  'lie  maketh  his  sun  to  rise  on  the  evil  and  on 
the  good,  and  sendeth  rain  on  the  just  and  on. the 
unjust.'  Matt.  v.  45.  If  the  preservation  of  our 
life  requires  bread,  for  this  bread  we  are  taught  to 
pray,  and  thus  to  acknowledge  it  as  one  of  his 
blessings.  If  this  bread  is  produced  by  other 
means,  these  means  are  instruments  in  the  hand 
of  Omnipotence,  employed  for  this  special  purpose. 
All  second  causes  are  the  servants  of  the  Supreme 
Ruler,  waiting  on  him  in  readiness  to  perform  his 
will." 

Everything,  animate  and  inanimate,  is  sustained 
and  controlled  by  the  providential  care  of  the 
Almighty.  The  beasts  of  the  field,  the  fowls  of 
the  air,  the  fishes  of  the  sea,  and  the  tiny  insects 


118  DIVINE    PROVIDENCE. 

that  float  ill  the  summer  air,  all  creatures  small 
and  great,  are  sustained  by  him,  for  "he  causeth 
the  grass  to  grow  for  the  cattle,  and  the  herb  for 
the  service  of  man."  He  bringeth  the  wind  out 
of  his  treasuries;  "he  caus'eth  his  wind  to  blow.' 
And  when  he  pleaseth,  "he  stayeth  his  rougi 
wind,  and  gathereth  it  in  his  fist."  He  not  only 
causeth  all  these  things  to  come  to  pass,  but  he 
pencils  every  color  of  the  lily,  the  pink,  and  the 
rose,  and  gives  to  every  leaf  and  every  spire  of 
grass  its  own  shape.  "He  measures  the  water  in 
the  hollow  of  his  hand ;  he  weigheth  the  mountains 
in  scales,  and  the  hills  in  balances."  He  directeth 
the  lightnings  and  guides  the  resistless  thunder- 
bolt. God  owns  all  things,  and  has  a  right  to  con- 
trol all  things ;  and  to  him  are  ascribed  earth- 
quakes, lightnings  and  thunder,  wind,  storms,  hail, 
rain,  dew,  floods,  drought,  famine,  light,  darkness, 
prosperity,  adversity,  sickness,  health,  life,  and 
death.  To  him  therefore  should  be  ascribed  honor, 
majesty,  glory,  and  power;  and  to  him  every  knee 
should  bow,  and  before  him  every  tongue  should 
confess,  "for  his  mercy  endureth  forever." 

"Soul  of  the  world,  All-seeing  JEye, 
Where,  where  shall  man  thy  presence  fly? 
Say,  would  he  climb  the  starry  hight? 
All  heaven  is  instinct  with  thy  light; 
Dwell  in  the  darkness  of  the  grave? 
Yea,  thou  art  there  to  judge  and  save. 


PARTICULAR  AND  GENERAL.  119 

In  vain  on  wings  of  morn  we  soar, 
In  vain  the  realms  of  space  explore, 
In  vain  retreat  to  shades  of  night, — 
For  what  can  veil  us  from  thy  sight? 
Distance  dissolves  before  thy  ray 
And  darkness  kindles  into  day." 


120  DIVINE    PROVIDENCE. 


CHAPTER  VI. 

PROVIDENCE — UNIVERSAL. 

The  doctrine  of  a  universal  providence  rests 
mainly  on  the  doctrine  of  the  universal  presence 
of  God.  We  have,  in  a  preceding  chapter,  shown 
that  God  pervades  the  whole  universe  of  matter 
and  mind.  By  him  all  things,  great  and  small, 
animate  and  inanimate,  consist.  "Every  object  in 
nature  is  impressed  with  his  foot-print,  and  each 
new"  day  repeats  the  wonders  of  creation  ;  yes, 
there  is  not  a  morning  we  open  our  eyes  but  they 
meet  a  scene  as  wonderful  as  that  which  fixed  the 
gaze  of  Adam,  when  he  awoke  into  existence. 
Kor  is  there  any  object,  be  it  a  pebble  or  pearl, 
weed  or  rose,  the  flower-spangled  sward  beneath 
or  the  star-spangled  sky  above,  or  worm  or  an 
angel,  a  drop  of  water  or  a  boundless  ocean,  in 
which  intelligence  may  not  discern,  and  piety  may 
not  adore,  the  providence  of  him  who  assumed  our 
nature  that  he  might  save  our  souls." 

"This  earth,  with  all  its  dust  and  tears, 
Is  no  less  his  than  yonder  spheres; 
And  rain-drops  weak,  and  grains  of  sand, 
Are  stamped  by  his  immediate  hand." 


UNIVERSAL.  121 

In  discussing  the  doctrine  of  a  nniversal  provi- 
dence, we  will  necessarily  pass  over  some  of  the 
same  gronnd  we  occupied,  in  the  preceding  chapter. 
In  that  chapter  we  sought  to  demonstrate  that  the 
providence  of  God  was  not  special,  as  held  by 
some,  nor  general,  as  taught  bj'  others,  but  that 
one  act  or  operation  was  just  as  special  as  another, 
and  that  all  the  operations  of  divine  providence 
are  in  harmony  with  established  laws,  or  per- 
formed by  second  causes,  except  when  and  where 
a  miracle  was  necessary  in  order  to  establish  the 
tiuth  of  revealed  religion.  In  this  chapter  it  will 
be  our  object  to  demonstrate  that  in  the  kingdom 
of  nature,  as  well  as  in  the  kingdom  of  grace,  the 
workings  of  divine  providence  include  not  only 
stupendous  matters  and  events,  but  also  that  which 
seems  to  be  of  little  or  no  importance. 

The  doctrine  of  a  universal  providence,  like 
many  other  sacred  doctrines,  has  often  been  mis- 
understood and  misapplied.  And  whilst  it  may 
seem  to  be  rather  a  grave  charge  to  bring  against 
the  church  of  Christ,  we  think  we  are  not  exag- 
gerating when  we  say  that  the  vast  majority  of 
Christians  practically  limit  the  operations  of  di- 
vine providence.  They  profess  to  believe  in  a  uni- 
versal providence,  but  practically  deny  it.  We 
would  not  envy  the  consolation  of  those  who  can 
see  the  hand  of  God  in  the  storm  and  not  in  the 


122  DIVINE    PROVIDENCE. 

calm,  for  he  is  as  iiiiicli  in  the  gentle  zephyr  that 
fans  the  fevered  brow,  as  in  the  rushing  tornado 
that  lays  the  forest  waste.  He  is  as  much  in  the 
tiny  dew-drop  that  clings  to  the  delicately  penciled 
flower  as  in  the  boundless  ocean.  There  is  in  the 
belief  of  a  universal,  everworking,  all-wise,  and 
benevolent  providence  an  exhaustless  source  of 
consolation.  When  delivered  from  some  great 
danger  we  say,  and  properly,  too,  that  God  brought 
us  rescue.  But  we  shall  see  hereafter  that  we 
have  been  delivered  from  ten  thousand  dauofers 
by  us  unseen.  Yes,  we  shall  see,  as  we  can  not 
now  see,  how  much  our  Father  in  heaven  has 
done  for  us ;  and  also  how  wise  and  benevolent 
his  plans  and  operations  were. 

It  is  cold  and  cheeiless  comfort  to  say  to  those 
that  are  unavoidably  poor  and  afflicted,  that  they 
have  been  overlooked  and  forgotten.  "It  is  indeed 
a  mockery  to  the  person  exposed  to  heavy  afliic- 
tion,  to  tell  him  that  God  regulates  all  matters  of 
moment,  but  has  thought  it  unnecessary  to  make 
provision  for  his  particular  case."  "Thou,  God, 
seest  me,"  was  the  exclamation  of  one  who  was 
deeply  sensible  of  the  omnipresence  of  God — 
"seest  me,"  not  my  neighbor,  or  my  friend,  or  the 
world  generally,  but  "me."  My  thoughts,  plans, 
motives,  are  all  open  to  the  eye  of  God.  Wher- 
ever I  am,  whatever  may  be   my    surroundings, 


UNIVERSAL.  123 

my  afflictions,  temptations,  heart-aches,  bereave- 
ments, clangers,  and  disappointments,  God  sees 
and  knows  it  all.  Am  I  weak,  ignorant,  faint- 
hearted ?  God  knows  it.  And  how  comforting 
it  is  to  know  and  feel  that  the  Supreme  Ruler 
of  all  things  is  as  merciful  and  kind,  as  he  is  wise 
and  powerful.     Beloved,  remember  that 

"God  has  marked  each  sorrowing  day, 

And  numbered  every  secret  tear, 
And  heaven's  long  years  of  bliss  shall  pay, 
For  all  his  children  suffer  here." 

Melancthon  said  that  men  are  wont  to  think  of 
God  as  of  a  ship-builder,  who  when  he  has  com- 
pleted his  work,  and  h^nnched  his  vessel,  leaves  it. 
This  was  the  notion  of  the  Stoics  and  Epicureans. 
But  revealed  religion  teaches  a  purer  and  better 
doctrine;  it  teaches  that  God  not  only  created  all 
things,  but  continues  with  his  w^orks  from  first  to 
last,  for  by  him  all  things  consist.  The  old  divines 
used  to  speak  of  providence  as  a  continued  creation. 
The  proud  atheist  may  talk  and  write  fluently 
about  the  established  laws  by  which  the  world  of 
matter  and  mind  is  controlled;  but  these  are 
nothing  more  than  God's  chosen  instrumentalities, 
by  and  through  which  he  operates.  "Every  exist- 
ence, and  every  property  and  quality  and  act  of 
each  is  maintained  simply  by  the  everlasting 
power  of  God.     Were  this  power  to  be  withheld, 


124  DIVINE   PROVIDENCE. 

they  would  not  only  cease  to  have  such  qualities, 
but  would  cease  to  be." 

We  have  said  tliat  the  doctrine  of  a  universal 
providence  rests  mainly  on  the  fact  that  God  is 
everywhere  present,  and  would  cease  to  be  God 
if  that  presence  were  withdrawn  from  any  part 
of  his  creation.  He  is  everywhere  not  only  to 
uphold,  but  to  govern.  Some,  perhaps,  would  re- 
gard the  world  of  matter  and  mind  as  a  machine, 
which  was  wound  up  in  the  beginning  and  left  to 
run  without  further  care  or  concern.  Men  are 
constantly  more  or  less  inclined  to  measure  the 
Almighty  by  themselves,  as  if  he  were  altogether 
such  a  one  as  they  are.  How  God  is  everywhere, 
sustaining  and  managing  all  things,  and  how  and 
why  he  does  this  and  that,  we  may  not  be  able  to 
comprehend.  We  know  indeed  that  all  things, 
material  and  immaterial,  were  made  by  him  and 
for  him,  and  without  him  was  not  anything  made 
that  was  made;  and  herein  is  no  less  of  power, 
wisdom,  and  goodness,  than  in  upholding  and  con- 
trolling all  things. 

If  the  providence  of  God  is  not  universal,  if  it 
does  not  include  every  possible  or  conceivable 
circumstance  in  which  either  men  or  angels  can  be 
placed,  it  would  be  exceedingly  difficult  to  under- 
stand, much  less  to  draw  comfort  from  passages  like 
this:  "Casting  all  ^-our  care  upon  him,  for  he  careth 


UNIVERSAL.  125 

for  you."  "All  your  care,"  small  as  well  as  great, 
for  "all  care"  necessarily  includes  the  most  trifling 
affairs  of  life.  If  it  were  true  that  God  only  con- 
cerns himself  about  such  matters  as  appear  to  us  of 
greatest  moment,  there  could  not  be  any  possible 
advantage  in  attempting  to  cast  all  care  upon  him. 
But  when  we  remember  that  life  in  the  most 
insignilicant  bird  is  sustained  by  bim,  and  that  we 
are  accounted  of  far  greater  value  than  many 
sparrows,  we  are  encouraged  to  draw  nigh,  and 
cast  all  our  care  upon  him,  especially  since  he  has 
given  us  the  blessed  assurance  that  he  careth  for 
us. 

Christians  often  fall  into  trouble  on  account  of 
their  disposition  to  banish  God  from  what  they 
are  pleased  to  call  little  things,  forgetting  that 
great  results  are  often  reached  by  what  seemed 
to  be  the  most  trifling  incidents.  We  see  no  im- 
mediate connection  between  the  infant  Moses 
lying  in  the  ark  of  rushes,  and  the  man  standing 
on  the  shore  of  the  Red  Sea,  with  his  rod  stretched 
out  over  the  waters,  and  commanding  hundreds 
of  thousands  of  men,  women,  and  children  to 
stand  still  and  see  the  salvation  of  God.  But 
there  is  a  connection,  a  complete  chain  composed 
of  many  links.  When  we  see  the  waters  rolling 
up  into  heaps,  and  Moses  and  his  company  passing 
safely  between  them,  we  say  that  God  was  there; 


126  DIVINE    PROVIDENCE. 

and  so  he  was.  But  he  was  as  certainly  and  closely 
connected  with  Moses  in  the  ark  of  rushes  as  he 
was  when  he  stood  on  the  bank  of  the  Red  Sea. 
Every  link  in  this  wonderful  chain  was  formed 
under  the  immediate  supervision  of  the  Almighty. 
"We  make  too  much  of  our  distinctions  of  greater 
and  smaller,  when  we  carry  them  into  eternity; 
such  quantities  reach  not  Jehovah.  It  costs  him 
no  more  thought,  no  more  labor,  no  more  exertion, 
to  maintain  an  atom  in  its  sunbeam,  than  to  whirl 
systems  of  suns,  and  planets,  and  satellites  along 
the  shining  galaxy." 

Whoever  will  take  the  pains  to  read  and  study 
the  history  of  the  world  in  general,  and  of  the 
church  in  particular,  will  see  that  it  is  all  illuminat- 
ed by  a  light,  and  animated  by  a  spirit,  strangely  in 
contrast  with  anything  we  see  in  matter  alone.  He 
will  see  a  shaping  and  turning  of  events  wholly 
unaccounted  for,  without  admitting  the  super- 
intendence of  a  wisdom,  power,  and  foresight  far 
above  and  beyond  what  we  find  in  man.  "The 
philosophy  of  history  can  be  learned  only  in  the 
laboratory  of  heaven,  with  the  eye  fixed  on  the 
hand  that  moves  the  world." 

Let  me  appeal  to  your  life-experience  as  Chris- 
tians. Retrace  your  steps.  Go  back  over  your 
history  carefully.  Study  the  numerous  events  of 
your  own  life,  with  your  mind  fixed  on  the  various 


UNIVERSAL.  127 

agencies  employed  in  carrying  forward  the  designs 
of  providence.  Call  up  if  you  can  the  bright 
dreams  of  your  youth.  How  many  of  these  have 
ripened  into  realities?  Which  of  you  have  travel- 
ed the  road  through  life  you  intended  to  travel? 
Here  at  this  nook,  and  there  at  that  corner,  an  un- 
foreseen circumstance  changed  your  whole  course 
in  life.  It  was  no  great  affair ;  nothing  which  at 
the  time  seemed  to  be  important.  In  a  word,  it  was 
a  very  little  thing;  and  yet  it  changed  your  whole 
course  in  life.  Who  in  thus  reviewing  his  life  can 
not  see,  yes,  and  feel,  the  force  of  the  language  of 
Solomon :  "A  man's  heart  deviseth  his  way,  but 
the  Lord  directeth  his  steps."  You  have  laid 
many  plans,  devised  many  ways,  had  many  bright 
dreams,  yet  not  one  of  them  has  ever  been  realized. 
There  was  no  great  event,  no  shaking  of  mount- 
ains or  falling  of  empires,  to  change  your  course; 
a  very  little  thing  did  it — a  simple  thought,  a  word 
or  look,  that  was  all ;  but  God  was  there. 

Minute  events  are  sometimes  made  the  hinges 
upon  which  the  most  important  results  turn. 
Practical  chemists  inform  us  that  one  grain  of 
iodine  will  impart  color  to  seven  thousand  times 
its  weight  of  water.  So  in  life,  one  thought,  one 
look,  one  companion,  one  suggestion,  may  affect 
the  whole  of  life.  A  great  ship  was  to  be  launched 
in  an  English  dock-yard.     Thousands  of  persons 


128  DIVINE    PROVIDENCE. 

gathered  to  see  it  glide  down  into  the  water.  All 
was  in  readiness  :  the  blocks  were  removed,  but  the 
vessel  did  not  move.  The  assembly  were  dis- 
appointed. But  alittle  boy  ran  forward  and  pushed 
with  all  his  power.  The  multitude  laughed ;  but 
the  massive  hull  started,  and  away  it  went  into  the 
water.  The  vessel  was  almost  ready  to  move,  and 
only  needed  the  few  pounds  the  boy  could  add  to 
put  it  in  motion.  So  in  life,  the  most  stupendous 
results  ot'teu  hinge  upon  the  most  insignificant 
causes.  "The  art  of  printing,  probaby  the  parent 
of  more  good  than  all  others,  owes  its  origin  to 
rude  impressions  taken  for  the  amusement  of 
children,  from  letters  carved  on  the  bark  of  a 
beech-tree.  This  was  a  slight  matter,  which  thou- 
sands would  have  passed  over  with  neglect;"  but 
God  was  in  it,  and  from  so  slight  a  beginning  such 
stupendous  results  have  followed. 

We  are  not  permitted  to  see  the  end  from  the 
beginning.  We  have  occasional  glimpses  of  his 
plans  and  purposes.  But  from  what  little  we  are 
permitted  to  see  and  understand,  we  are  encour- 
aged to  believe  that  the  hand  of  God  is  always 
near;  that  not  one  of  our  individual  interests  is 
overlooked  or  forgotten.  In  the  midst  of  our  reflec- 
tions upon  the  wisdom,  power,  benevolence,  and 
goodness  of  God,  how  he  formed  systems  and  suns 
and  sustains  and  whirls  them  along  in  their  courses, 


UNIVEKSAL.  129 

we  hear  a  whisper  from  the  eternal  throne:  "Fear 
not  little  flock;  it  is  your  Father's  good  pleasure 
to  give  you  the  kingdom."  Even  "the  very  hairs 
of  your  head  are  all  numbered."  But  "how  pre- 
posterous," says  the  skeptic,  "to  think  that  God 
will  vary  from  the  line  of  his  sublime  acts  to  meet 
the  case  of  a  poor  woman  or  an  insignificant 
child."  "True  enough ;  but  God  does  not  vary, 
he  does  not  deviate.  That  emergency,  that  dis- 
tress, that  cry,  that  deliverance,  all  are  parts  of 
the  plan,  links  of  the  chain,  and  this  is  precisely 
what  we  mean  by  providence." 

Afiiictions,  disappointments,  losses,  and  crosses, 
are  all  God's  instruments  by  which  problems  are 
solved  ;  some  in  one  way,  and  some  in  another. 
"When  we  appear  in  heaven,"  says  an  excellent 
writer,  "we  shall  have  to  thank  God  that  he  so 
often  protected  us  from  ourselves,  thwarted  our 
purposes,  crossed  our  passions,  blighted  our 
dreams,  and  blasted  the  tree  we  almost  made  an 
idol,  and  of  which  we  prophesied,  in  our  sunny 
hours,  that  we  would  sit  down  in  old  age  under 
its  shadow,  and  eat  of  its  pleasant  fruits.  God 
put  a  worm  in  the  gourd ;  we  wept  when  it  wither- 
ed, but  we  shall  praise  him  in  heaven  that  it  faded 
and  fell,  for  it  was  the  finger  of  our  God  teaching 
and  training  his  child  for  a  higher  destiny  and  the 
enjoyment  of  sweeter  fruit." 


130  DIVINE    PROVIDENCE, 

"There's  a  divinity  that  shapes  our  ends, 
Rough  hew  them  how  we  will." 

It  will  assist  us  in  our  conception  of  the  doctrine 
of  a  universal  providence  to  remember  that  its 
workings  are  always  going  forward.  Whether  we 
are  waking  or  sleeping,  sick  or  well,  living  or  dying, 
here  or  there,  providence  is  ever  working.  It  has 
no  night,  no  sabbath,  no  day  of  rest.  God  is  every- 
where, and  everywhere  at  work.  He  is  in  the 
storm,  directing  the  course  of  the  lightning;  in 
the  earthquake,  controlling  its  influence;  super- 
intending the  rolling  of  the  ocean's  waves,  sustain- 
ing the  sun,  moon,  and  stars  in  their  courses; 
watching  the  comet,  with  its  fiery  train,  as  it  rushes 
through  the  heavens;  observing  the  forming  of 
every  flower,  leaf,  and  spire  of  grass  ;  feeding  the 
nations  of  the  earth,  and  attending  to  the  cry  of 
the  raven,  0  blessed  thought,  how  it  should  warm 
the  heart  and  quicken  the  affections  of  the  good 
man, — I  am  not  overlooked,  not  forgotten,  not  left 
alone,  "thou,  God,  seest  me.''  Christian,  you  are 
not  asked  to  prepare  3'our  own  steps,  only  to  trust 
in  God.  The  way  is  all  new  to  you  and  full  of 
snares  and  pitfalls;  God  will  lead  you,  for  "as  the 
mountains  are  round  about  Jerusalem,  so  the  Lord 
is  round  about  his  people  from  henceforth  even 
forever."  Hark!  it  is  the  voice  of  your  Father: 
"Fear  thou  n<>t;  for  T  am  with  thee:  be  not  clis- 


UNIVERSAL.  131 

mayed;  for  I  ani  thy  God  :  I  will  strengtlien  thee; 
yea,  I  will  uphold  tliee  with  the  right  hand  of  my 
righteousness." 

But  we  are  so  accustomed  to  look  after  God,  ex- 
pecting only  to  see  his  majesty  and  glory  displayed 
in  great  and  terrible  events,  that  we  often  overlook 
his  presence  in  the  common  walks  of  life.  God 
was  evidently  in  the  cloudy,  fiery  pillar  that  led 
Israel  through  the  Red  Sea.  He  was  with  Moses 
on  the  smoking,  quaking  mountain.  We  see  him  in 
the  motions  of  Arcturus  and  Pleiades,  and  his  pres- 
ence is  in  all  the  grand  operations  of  nature;  but 
he  is  as  certainly  in  the  gentle  dew  that  refreshes 
the  delicate  flower,  that  blooms  and  fades  unseen 
in  the  wilderness,  and  also  nourishes  the  ''tiniest 
seed-cell  of  the  tiniest  moss."  "His  presence  is 
as  real  in  every  atom  of  dust  as  in  every  orb  of  the 
skies." 

What  if  we  can  not  see  the  exact  shape  of  our 
Father's  hand,  as  he  forms  the  numerous  links  in 
the  chain  of  his  providence.  Can  we  not  afford 
to  trust  him  of  whom  it  is  said  that  "he  hath  done 
all  things  well  ?"  "Who  is  among  you,"  asks 
the  prophet,  "that  feareth  the  Lord,  that  obeyeth 
the  voice  of  his  servant,  that  walketh  in  darkness, 
and  have  no  light?  let  him  trust  in  the  name  of  the 
Lord,  and  stay  u}ioii  his  God."  There  is  not  a 
link  in  the  chain  that  has  gone  there  by  accident 


132  DIVINE   PROVIDENCE. 

or  chance  ;  not  a  single  turn  in  the  wheel  without 
his  permission  or  direction  ;  and  what  often  seems 
to  us  dark  and  mysterious  is  only  designed  for  our 
highest  good.  God  will  see  to  it  that  nothing  can 
befall  his  beloved  who  trust  in  him,  that  shall  not 
work  out  for  them  a  far  more  exceeding  and  eternal 
weight  of  glory. 

"Yon  cottager,  who  weaves  at  her  own  door, 
Pillows  and  bobbius  all  her  little  store, 
Content  though  mean,  and  cheerful  if  not  gay, 
Shuffling  her  threads  about  the  live-long  day. 
Just  earns  a  scanty  pittance,  and  at  night 
Lies  down  secure,  her  heart  and  pocket  light; 
She  for  her  humble  sphere  by  nature  fit, 
Has  little  understnnding,  and  no  wit; 
Receives  no  praise,  but  though  her  lot  be  such 
'Toilsome  and  indigent,'  she  renders  much  ; 
Just  knows,  and  knows  no  more,  her  Bible  true, — 
A  truth  the  brilliant  Frenchmen  never  knew. 
And  in  that  charter  reads  with  sparkling  eyes 
Her  title  to  a  treasure  in  the  skies 
0  happy  peasant!     0  unhappy  lord! 
His  tlie  mere  tinsel,  hers  the  rich  reward; 
He  praised,  perhaps,  for  ages  yet  to  come, 
She  never  heard  of  half  a  mile  from  home ; 
He  lost  in  errors  his  vain  heart  prefers, 
She  safe  in  tlie  simplicity  of  hers"' 

As  we  before  said,  the  preservation  of  human 
life  is  justly  ascribed  to  God.  All  who  believe 
the  Bible  to  be  the  word  of  God  must  believe 
this.  But  all  do  not  so  clearly  comprehend 
that   God  preserves  life  by  second    causes;  they 


UNIVERSAL.  133 

accept  the  whole,  but  reject  the  several  parts 
which  make  up  the  whole.  The  preservation  of 
human  life,  while  it  is  all  of  God,  is  not  the  result 
of  one  continued  miracle.  There  must  be  bread  to 
€at,  and  water  to  drink;  but  the  bread  is  not  pro- 
duced b}'  miracle.  The  sun  must  shine  and  the 
rain  must  fall.  If  these  were  withheld  it  would 
require  a  constant  miracle  to  perpetuate  human 
existence.  The  shining  of  the  sun,  heat,  and  rain 
are  all  ascribed  to  God.  It  is  his  sun  that  shines 
and  his  rain  that  falls.  This  serves  to  demonstrate 
the  truth  of  our  proposition,  that  God's  providence 
includes  not  only  the  preservation  of  human  life, 
but  all  the  means  employed  in  its  accomplishment, 
or,  in  other  words,  that  the  providence  of  God  is 
universal. 

The  operations  of  divine  providence  are  as  clearly 
and  distinctly  manifest  in  the  kingdom  of  grace  as 
they  are,  or  ever  have  been,  in  tlie  kingdom  of  na- 
ture. God  is  sufficient!}"  wise  to  devise  all  the  nec- 
essary means,  and  sufficiently  powerful  to  execute 
all  his  plans,  so  that  all  the  interests  of  his  spiritual 
kingdom  shall  be  preserved  and  kept  out  of  the 
hands  of  the  destroyer.  The  church  is  to  God  as  the 
apple  of  his  eye,  and  when  he  said,  "fear  not  little 
flock,"  he  intended  to  teach  them  that  as  a  shep- 
herd looked  after  all  his  flock,  so  his  care  would 
be  extended  to  each  nienil)er  of  his  spiritual  flock. 


134  DIVINE    IV.-.IDENCE. 

The   means    aud    instrumentalities    employed    in 
sustaining  and  defending  his  church  are  so  numer- 
ous that  only  a  few  of  them  can  he  considered  ir 
this  connection.     We  shall   see  in  this  however 
as  we  have  seen  in  his  management  in  the  king 
dom  of   nature,  that  there  is    a  designed  corre 
spondence  of  one  event  to  another;  that  the  chain 
is  perfect  and  complete  in  all  its  parts.    And  what 
at  tlie  time  of  their  occurrence  seemed  to  be  of 
little  or  no  consequence,  was  so  linked  into  other 
events  as  to  produce  the  most  astonishing  results. 
Even  such  events  as  seemed  to  be  contingent  or 
accidental,   and,  to  all    human   appearance,  com- 
pletely detached    from    everything    else,  were  so 
controlled  and  overruled  by  infinite  wisdom  and 
goodtifss  as  to  till  a  vacancy  which  must  otherwise 
have  remained  a  blank.     What,  for  example,  can 
seem  more  accidental  than  a  lot;  but  even  this  is 
controlled  by  infinite  wisdom.  Solomon  says,  "The 
lot  is  cast  into  the  lap;  but  the  whole  disposing 
tliereof  is  of  the  Lord."     Prov.  xvi.  33.     "Great 
events  often  turn  upon  a  very  small    pivot.     A 
sudden  thought  in  a  man's  heart,  a  single  sentence 
from    a   num's   lips,  may   lead   to  immense  good 
or  incalculable  evil,  as  the  history  of  the   world 
abundantly  shows." 

A  decree  went  out  from  Cfesar  Augustus  that 
the   whole   world    should   be  taxed.     Now  there 


UNIVERSAL.  135 

was  nothing  remarkable  in  this.  I  doubt  if 
either  Ctesar  or  his  cabinet  saw  anything  more 
in  it  than  a  national  necessity.  Neither  he  nor 
his  advisers  intended  directly  or  indirectly  to  assist 
in  any  way  in  fu Hilling  a  prophecy  that  had  been 
made  hundreds  of  years  before.  It  may  be  that 
they  did  not  know  that  any  such  phophecy  exist- 
ed. But  under  this  decree  it  was  necessary  that 
Joseph  and  Mary  should  go  to  their  own  village 
to  pay  the  required  tribute;  and  by  this  was  ful- 
filled the  prophecy  which  said:  "'Thou,  Beth- 
lehem Ephratah,  tiiough  thou  be  little  among 
the  thousands  of  Judali,  yet  out  of  thee  shall  he 
conic  forth  unto  me  that  is  to  be  ruler  in  Israel; 
Avhose  goings  forth  have  been  from  of  old,  from 
everlasting."  Micah  v.  2.  Micah  was  moved  by 
the  Holy  Ghost  to  utter  this  prophecy,  and  God 
provided  the  necessary  means,  and  controlled 
events  so  that  it  Avas  literally  fulfilled. 

Paul  said,  "I  appeal  to  Cfesar."  There  was  not 
anything  extraordinary  in  this.  The  same  thing 
had  been  done  before.  Perhaps  Paul  himself  had 
no  purpose  other  than  to  obtain  simple  justice, 
which  he  saw  could  not  be  had  where  he  then 
was.  He  had  been  preaching  in  Judea  and 
Jerusalem  for  a  while,  and  it  would  seem  that  the 
infant  church  was  but  ill-prepared  to  spare  such 
an  accomplished  workman.     But  the  appeal  had 


136  divinp:  providence. 

been  made,  and  to  Ctesar  he  must  go.  According 
to  all  human  probabilities,  if  he  would  go  to  Rome 
he  would  be  thrust  into  some  dark  dungeon,  and 
so  end  his  ministerial  career.  But  Paul  went  to 
Rome;  and  what  might  have  been  considered  a 
blunder  in  the  first  place,  was  so  overruled  and 
controlled  that  it  brought  about  the  most  stupen- 
dous results.  "Rome  was  the  very  metropolis  of 
the  earth, — a  word  spoken  there  was  like  a  sound 
uttered  in  a  whispering  gallery;  it  was  repeated 
and  re-echoed  to  the  uttermost  bounds  of  the 
Roman  empire;  Christianity,  tljerefore,  appearing 
in  Rome,  would  be  sure  to  be  heard  of  and 
talked  about  throughout  tlie  whole  length  and 
breadth  of  the  civilized  world." 

Thirty  years  after  Peter  had  delivered  the 
opening  address  of  the  gospel  age,  Tacitus,  the 
accomplished  Latin  historian,  says  of  Christianity: 
"This  dire  superstition  was  checked  for  a  while, 
but  it  again  burst,  and  not  only  spread  over  Judea, 
the  first  seat  of  mischief,  but  even  introduced 
itself  into  Rome.  The  confessions  of  those  who 
were  seized  discovered  vast  multitudes  of  accom- 
plices. They  were  convicted  of  hatred  to  the 
human  race."  Pliny,  another  Roman  writer, 
says  :  "The  number  of  Christians  is  so  great 
as  to  call  for  serious  consultation.  The  con- 
tagion  of  this  superstition   has   spread,  not  only 


U>7IVER^AL.  137 

through  cities,  but  through  all  the  villages  of  the 
country." 

Paul's  appeal  to  Csesar,  although  nothing  ex- 
traordinary in  the  first  place,  was  made  a  most 
powerful  means  in  the  hands  of  an  all-wise  and 
ever-working  Providence  in  the  early  and  rapid 
spread  of  Christianity  among  the  nations  of  the 
earth.  In  the  year  106,  Justin  Martyr  said: 
"There  is  not  a  nation,  Greek  or  barbarian,  even 
those  who  wander  in  tribes  and  live  in  tents, 
amongst  whom  prayers  and  thanksgivings  are  not 
offered  to  the  Father,  in  the  name  of  Jesus  cruci- 
fied." Is  this  rapid  spread  of  Christianity  to  be 
accounted  for  by  simply  saying  that  everything 
was  in  its  favor,  that  tlie  nations  of  the  earth  were 
in  waiting  for  something  of  that  nature  ?  or  was 
it  accomplished  by  the  eloquence  and  superior 
wisdom  of  the  few  illiterate  fishermen  that  had 
the  matter  in  hand  ?  The  truth  is,  Christianity 
was  met  by  ever}'  conceivable  form  of  opposition; 
by  the  sword  and  faggot,  by  prisons  and  banish- 
ments, and  by  the  ingenuity  and  skill  of  the  wise; 
but  in  the  face  of  all  opposition  it  went  on. 

Mr.  Gibbon,  an  infidel  writer,  unwilling  of 
course  to  admit  the  divinity  of  the  religion  of 
Jesus,  undertook  to  account  for  the  early  and 
rapid  spread  of  Christianity  by  what  seemed  to 
him  to  be  satisfactory.    The  first  reason  he  assigns 


138  DIVINE    PROVIDENCE. 

was  the  "inflexible  zeal  of  the  early  Christians/' 
This  admission,  coming  from  an  enemy,  speaks 
well  for  the  early  friends  of  Jesus.  But  I  am 
sure,  if  history  is  not  all  a  base  forgery,  the  Jews 
exhibited  as  much  zeal  and  determination  in  sup- 
pressing it  as  the  apostles  did  in  spreading  it. 
"They  were  not  wanting  in  zeal  when  they  kindk  " 
the  martyrs'  fires,  and  made  such  eiforts  to  put  it 
down." 

Another  reason  assigned  by  Gibbon,  was  "the 
more  complete  manifestation  of  a  future  state." 
This  is  another  good  admission;  but  it  is  of  no  pos- 
sible advantage  to  Mr.  Gibbon's  side  of  the  ques- 
tion, for  both  the  Jews  and  pagans  believed  not 
only  in  a  future  state,  but  in  future  rewards  and 
punishments.  Paul,  in  defending  himself  against 
TertuUus  (Acts  xxiv.  15),  declares  that  "they 
themselves  also  allow,  that  there  shall  be  a  resur- 
rection of  the  dead,  both  of  the  juvst  and  unjust." 
He  held  nothing  by  which  their  general  creed 
might  be  altered  in  reference  to  the  present  or 
future  state, — nothing  but  what  they  themselves 
allowed. 

Another  reason  he  assigns  was  "the  miraculous 
powers  ascribed  to  the  primitive  Christians." 
]^ow  suppose  all  these  were  impostures,  huge 
pretensions,  it  certainly  does  not  speak  well  for 
the  learning  and  intelligence  of  Rome  to  say  that 


UNIVERSAL.  139 

noue  of  them  were  able  to  detect  and  expose  the 
deception.  Mr.  Gibbon  assigns  other  reasons  very 
similar  to  those  we  have  given,  not  one  of  which 
is  any  more  plausible  than  the  foregoing.  The 
only  rational  conclusion  is,  that  God  governed, 
controlled,  and  oveiTuled  all  the  events  and  inci- 
dents, great  and  small,  in  such  a  way  as  to  secure 
the  designed  results.  .  The  history  of  Moses, 
Daniel,  Stephen,  John,  together  witii  the  history 
of  the  introduction  and  spread  of  Christianity  in 
the  Roman  empire,  Ab3'ssinia,  Iberia,  Britain, 
Bulgaria,  and  our  own  land,  demonstrates  that 
the  hand  of  God  was  in  the  movement  from  lirst 
to  last,  and  that  more  than  once  the  wrath  of  man 
was  made  to  praise  God. 

Christians,  learn  from  this  that  "in  all  circum- 
stances Christianity  is  safe.  All  the  popes  of 
Rome  can  not  extinguish  the  Bible;  all  the  grand 
dukes  of  Tuscany  can  not  imprison  Christianity. 
Religion  dies  not  with  its  martyrs;  Christianity 
departs  not  with  its  professors.  Pyramids  shall 
be  reduced  to  ruin,  and  the  great  granite  liills 
from  which  they  were  dug  shall  be  scattered  like 
dust  before  tlie  wind;  but  Christianity  has  God 
for  its  author,  omnipotence  for  its  shield,  and 
eternity  for  its  glorious  life ;  and  when  this  dis- 
pensation shall  have  passed  away,  it  will  only  have 
gciven  place  to  a  better.     Tlie  olive  and  tlie  palm 


140  DIVINE    PROVIDENCE. 

shall  grow  upon  the  soil  that  is  beaten  hard  by  the 
soldiers"  feet;  the  ramparts  of  cities  shall  become 
the  gardens  of  the  citizens."  Fear  thou  not;  the 
little  stone  that  came  out  of  the  mountain  will 
yet  fill  the  whole  earth.  The  wilderness  shall 
blossom  as  tlie  rose,  and  streams  bi'eak  out  in 
desert  places.     Christianity  shall  live  until 

"The  lanihs  with  wolves  shall  graze  the  verdant  mead, 
And  boj'S  in  flowery  lands  the  tiger  lead. 
The  steer  and  lion  in  one  ciib  shall  meet, 
And  harmless  serpents  lick  the  pilgrim's  feet. 
The  smiling  infant  in  his  hand  shall  take 
The  crested  basilisk  and  speckled  snake; 
Pleased,  the  green  luster  of  the  scales  survey, 
And  with  their  forked  tongues  shall  innocently  play." 

But  let  US  descend  in  the  histor}"  of  the  Chris- 
tian church,  and  note  a  few  events.  Some  of  these 
may  be  niA'sterious,  but  by  careful  study  it  may  be 
seen  that  the  hand  of  God  was  working  all  the 
time.  For  purposes  not  so  readily  comprehended 
by  us,  God  permitted  a  night  of  a  thousand  years 
to  gather  around  the  church.  All  along  through 
this  night,  error  grew  and  spread  with  astonishing 
rapidity,  until  the  spiritual  worship  of  God  was 
well-nigh  lost  in  ignorance  and  superstition. 
Toward  the  close  of  this  long  night,  a  man  was 
born  in  Eisleben.  So  poor  and  destitute  was 
he  that  he  went  out  on  the  streets,  when  yet  but  a 
small  lad,  to  play  the  flute  from  door  to  door,  that 


UNIVERSAL.  141 

he  might  thereby  procure  his  daily  breach  Acci- 
dentally, as  we  are  wont  to  sa}^  the  wife  of  one 
Conrad  Cotta  saw  his  distress  and  took  him  in 
and  gave  him  bread.  She  became  interested  in  the 
boy,  and  presently  succeeded  in  enlisting  the  sym- 
pathies of  otl^er  hidies,  and  he  was  sent  to  college. 
Accidentally  he  found  a  Bible,  read  it,  and  obtained 
spiritual  light.  But  who  is  Martin  Luther?  A 
poor  penniless  boy,  wandering  about  the  streets  in 
Eisenach,  without  any  aim  other  than  to  gain  a 
morsel  of  bread.  And  yet,  in  a  few  years  this 
unpretending  youth,  by  his  eloquence  and  power 
in  the  pulpit,  is  to  startle  and  illuminate  all  Eu- 
rope and  America.  Now  in  all  this  we  do  not 
see  the  ingenuity  and  cunning  craftiness  of  men, 
but  the  "finger  of.  God." 

"Let  us  notice,"  says  an  excellent  writer,  "what 
unprovoked  attempts  were  made  to  quench  the 
light  that  the  reformers  had  kindled,  and  to  arrest 
the  progress  of  that  faith,  the  blessings  and  privi- 
leges of  which  we  now  enjoy.  Philip  the  Second, 
personated  by  tlie  Duke  of  Alva,  kindled  those 
terrible  wars  in  the  Low  Countries,  that  resulted 
in  the  Protestantism  of  Holland.  The  same  mon- 
arch arranged  the  Invincible  Armada.  It  was 
consecrated  by  the  reigning  pope;  and  in  order 
that  England  miglit  ofter  no  obstructions  to  the 
progress  of  this  fleet,  filled  as  it  was  with  instru- 


142  DIVINE    PROVIDENCE. 

nients  of  torture  aud  death  for  the  heretics,  the 
pope  deposed  Queen  Elizabeth,  and  released  all 
her  subjects  from  any  duty  or  allegiance  that  they 
owed  to  her,  and  then  sent  the  armada,  blessed 
and  consecrated  by  himself,  to  our  shores.  But 
God  saw  this  v^hole  movement  from  Jthe  beginning 
to  the  end,  as  well  as  the  motives  that  prompted 
it.  The  admiral  of  the  fleet  died  i\pon  the  voy- 
age;  many  of  the  ships  were  buried  in  the  deep, 
and  finally  the  whole  fleet  was  completely  de- 
stroyed. Then  Queen  ElizaV)eth,  with  that  piety 
which  ought  never  to  be  forgotten,  had  medals 
struck  commemorating  tlie  deliverance  of  her 
country,  with  these  words  engraved  on  them : 
'■Affiaret  Deiiset  dissipantiir' — 'God  breathed  upon 
the  armada,  and  it  was  scattered  to  the  winds,' 
or  she  might  have  said,  this  is  the  Lord's  doings, 
and  it  is  marvelous  in  our  eyes." 

The  Rev.  Mr.  Charles,  while  preaching  in  Wales, 
found  in  his  pastoral  work  a  number  of  families 
that  were  destitute  of  the  Bible.  He  considered 
how  it  might  be  possible  to  meet  this  great  want. 
It  was  but  a  single  thought  in  the  beginning,  yet 
this  little  incident  brought  into  subsequent  opera- 
tion the  British  and  Foreign  Bible  Society.  Look 
now  at  the  results  of  that  one  thought.  Million? 
of  copies  of  the  Holy  Scriptures  have  been  scat- 
tered through  the  world,  and  the  poorest  of  the 


UNIVERSAL.  143 

poor  may  sit  by  his  own  dim  fire  and  read  of  the 
way  that  leads  to  that  far-away  home  where  all 
may  he  kings  and  priests  unto  God  and  the  Lamb 
forever.  As  the  heaven  is  high  above  the  earth, 
so  the  ways  and  purposes  of  the  Almighty  are 
above  the  ways  and  purposes  of  man. 

Mr,  Robert  Raikes  saw  a  number  of  children  on 
the  street,  neglected.  A  single  thought  was  sug- 
gested to  his  mind:  "Can  anything  be  done  for 
them?"  This  thought  expanded  and  begat  other 
thoughts,  and  when  communicated  to  other  minds 
produced  similar  feelings  of  interest.  And  thus 
step  by  step  the  interest  grew,  until  the  little  rill 
became  a  river.  And  now  in  Europe  and  America, 
and  on  the  islands  of  the  sea,  the  blessed  Sunday- 
school  work  is  going  on,  by  which  multiplied 
thousands  of  children  are  instructed  out  of  the 
word  ■  of  life.  "With  our  hearts  and  minds  fixed 
on  God's  providential  workings  in  sustaining  and 
advancing  the  interests  of  his  spiritual  kingdom 
among  men,  we  can  not  fail  to  feel  an  interest  in 
the  language  of  the  sweet  singer  of  Israel,  when 
he  said  :  "I  will  meditate  on  all  thy  works ;  I  muse 
on  the  work  of  thy  hand."  "Come  and  see  the 
work  of  God."  "Oh  that  men  would  praise  the 
Lord  for  his  wonderful  works  to  the  children  of 
men.  The  works  of  the  Lord  are  great;  sought 
out  of  all  them  that  have  pleasure  in  them." 


144:  DIVINE    PROVIDENCE. 

In  tracing  the  history  of  the  church,  from  the 
time  it  was  made  public  in  the  family  of  Abraham, 
down  to  this  period,  we  can  find  innumerable 
instances  in  which  the  hand  of  God  was  directly 
concerned.  We  can  see  in  such  review  how  he 
has  been  with  his  people,  opening  a  door  for  suc- 
cess here  and  thwarting  the  designs  of  an  enemy 
there,  often  bringing  the  most  stupendous  results 
out  of  small  beginnings;  how  he  has  turned  and 
overturned  the  works  and  designs  of  men ;  how 
one  link  of  this  mysterious  chain  was  joined  to 
another,  not  by  the  wisdom  of  even  good  men, 
but  by  an  ever-working,  all-wise,  and  glorious 
providence. 

God  has  been  and  still  is  with  the  church,  turn- 
ing to  iier  advantage  a  thousand  instrumentalities 
and  agencies.  And  at  times  when  the  most  pious 
men  trembled  for  the  safety"  of  the  church,  God 
was  preparing  means  to  bring  his  people  out  of 
the  wilderness.  While  Seeker  was  deploring  the 
"demoralization  of  England,"  and  Burnet  saw 
"imminent  danger  hanging  over  the  church," 
and  Watts  was  writing  that  "religion  was  dying 
out  in  the  world;"  when  in  fact  the  whole  church 
had  become  "an  ecclesiastical  system,  under  which 
the  people  of  England  had  lapsed  into  heathen- 
ism, and  the  French  philosophers  were  spreading 
contagion  through  Europe.     God  was  preparing 


UNIVERSAL.  145 

the  means,  apparently  disconnected  but  provi- 
dentially coincident,  which  were  to  resuscitate  the 
the  dying  faith,  and  introduce  the  era  of  modern 
evangelization  in  the  Protestant  world.''  If  we 
could  but  see,  there  is  a  chain  of  events,  coin- 
cident, running  far  into  the  past  and  reaching  far 
into  the  future,  that  would  lead  us  out  of  many 
doul)ts  and  fears.  We  would  see  how  for  a  long 
while  the  lines  of  history  converged  toward  Calvary, 
and  now  how  they  diverge  from  Calvary,  running 
backward  and  forward  in  every  conceivable  direc- 
tion from  one  common  center,  and  pointing  to  one 
common  end,  and  how,  in  spite  of  the  devices  of 
men  and  devils,  the  Son  of  God  will  continue  to 
reign  until  the  kingdoms  of  this  world  shall  be- 
come the  kingdoms  of  our  Lord,  "for  he  must 
reign,  until  he  hath  put  all  enemies  .under  his 
feet." 

"Rise,  crowned  with  Hglit,  imperial  Salem,  risel 

Exalt  thy  towering  head,  and  lift  thine  eyes! 

See  a  long  race  thy  spacious  courts  adorn ; 

See  future  sons  and  daughters  yet  unborn, 

In  crowding  ranks  on  every  side  arise. 

Discarding  life,  impatient  for  the  skies! 

See  barbarous  nations  at  thy  gates  attend, 

Walk  in  thy  light,  and  in  thy  temple  bend." 
10 


146  DIVINE    PROVIDENCE. 


CHAPTER    VII. 

PROVIDENCE     OVERRULETH      ALL     THINGS.         GOOD      AND      EVIL     ARE 
CONTROLLED     BY     HIM. 

"All  nature  is  but  art,  unknown  to  thee; 
All  chance,  direction  which  thou  canst  not  see; 
All  discord,  harmony  not  understood." 

The  great  majority  of  the  human  race,  in  all 
time  past,whet]ier  pagan  or  Christian,  have  agreed 
that  it  was  glorious  to  cretito  a  universe  like  ours; 
but  the  majority  do  not  clearly  comprehend  that 
it  is  equally  glorious  to  manage  and  control  it. 
All  agree  that  God,  or  the  gods,  created  all  things, 
and  governs  in  a  sort  of  general  way,  but  can  not 
perceive  that  this  control  extends  to  evil  things  as 
well  as  good,  or  that  it  can  include  everything 
without  detracting  from  the  dignity  of  the  Creator. 
The  proposition  we  propose  to  discuss  in  this 
chapter  we  will  state  thus:  All  things,  great  and 
small,  good  and  evil,  are  under  the  control  of  the 
Almighty,  and  can  not  exist  without  his  permission. 

We  know,  indeed,  that  herein  there  is  a  mystery. 
How  an  evil  act  may  bt.  foreseen,  predicted,  and 
provided  against,  while  at  the  same  time  the  actors 
in  the  foreseen   evil   are  left   perfectl_y  free    and 


OVERRULING.  147 

perfectly  accountable,  we  may  not  be  able  to  com- 
prehend. There  is  no  conflict  between  the  sov- 
ereignity of  God  and  man's  responsibility,  no 
matter  how  mysterious  and  intricate  it  may  appear 
to  our  minds.  In  the  preceding  chapters  we 
demonstrated,  from  the  plainest  possible  declara- 
tions of  the  Holy  Scriptures,  that  God  governs  all 
things,  and  that  the  very  idea  of  providence  in- 
cludes foresight  and  provision.  There  is,  however, 
a  vast  difierence  between  foreseeing  an  event  and 
providing  for  it,  and  predetermining  that  the 
event  should  occur.  It  was  predicted  that  Jeru- 
salem should  be  destroyed,  i^ow  did  this  predic- 
tion produce  that  event?  God  foresaw  that  it 
would  come  to  pass;  hence  the  event  produced 
the  pro[)hecy,  but  not  the  prophecy  the  event. 

In  foreseeing  that  a  particular  crime' would  be 
committed,  and  then  bringing  into  existence  the 
very  persons  that  God  foresaw  would  commit  that 
crime,  is  considered  by  some  divines  as  equivalent 
to  predetermining  that  the  crime  should  be  com- 
mitted by  those  persons,  and  that  they  had  no 
power  to  do  otherwise.  But  in  foreseeing  the 
crime  and  the  persons  that  would  commit  that 
crime,  he  also  foresaw  the  use  that  the  person  or 
persons  would  make  of  their  moral  agency;  and 
the  fact  that  he  foresaw  how  they  would  use  their 
agency,  did  not  directly  or  indirectly  afl:ect  their 


148  DIVIXE    PROVIDENCE. 

power  to  do  evil  oi^  good.  We  see  acts  which  are 
past,  while  he  sees  all  acts,  whether  past,  present, 
or  yet  to  come.  "Known  unto  God  are  all  his 
works  from  the  beginning."  Everything  is  pres- 
ent with  the  Almighty.  We  use  the  term,  foreseen 
because  it  is  in  common  use,  and  we  know  what 
meaning  to  attach  to  it.  A  crime  was  committed 
yesterday,  and  Ave  know  it  to-day,  with  all  the 
circumstances  connected  with  it;  but  our  knowing 
it  to-day  had  no  possible  influence  over  the  parties 
that  were  connected  with  the  affair.  All  things 
are  known  to  God  as  though  they  were  past, — he 
sees  the  end  from  the  beginning.  God  predeter- 
mined that  all  men  should  be  free  agents,  and  at 
tlie  same  time  saw  the  exact  use  they  would  make 
of  that  power,  and  the  result.  lie  did  not  predeter- 
mine the  act,  he  only  foresaw  it.  It  was  prophe- 
sied that  Babylon  should  fall.  God  saw  this,  with 
all  the  circumstances  that  would  lead  to  it,  and 
moved  the  heart  of  the  prophet  to  utter  the  pre- 
diction. But  the  persons  that  operated  in  the 
accumulation  of  the  crimes  that  brought  upon  them 
this  destruction,  were  as  free  to  act  and  as  fully 
responsible  for  their  acts  as  though  God  had  not 
foreseen  it. 

Dr.  Clar'<e,  in  order  to  explain  the  apparent 
difficulty  arising  from  a  belief  in  the  foreknowl- 
edge of  God,  allows  that  it  was  possible  for  him 


OVERRULING.  149 

to  determine  not  to  know.  But  this  view,  instead 
of  relieving,  only  increases  the  difficulty.  It  would 
be  as  hard  for  us  to  understand  how  it  were  possi- 
ble for  God  to  determine  not  to  know  a  thing 
before  he  knew  it,  as  to  comprehend  how  he  could 
foresee  an  act  and  yet  not  predetermine  it.  Then, 
also,  it  would  involve  another  difficulty,  for  if  God 
would  determine  not  to  know,  then  he  would  de- 
termine not  to  be  omniscient,  and  when  he  would 
cease  to  be  omniscient,  he  would  cease  to  be  God 
But  it  was  not  our  purpose  to  discuss  at  length 
the  question  of  forekuowdedge,  only  so  far  as  i< 
might  be  necessary  to  prepare  the  mind  for  i. 
proper  contemplation  of  an  overruling  power. 
We  pass  to  consider  that  God,  in  the  order  of  hi.; 
divine  providence,  overrules  and  controls  the  actd 
and  designs  of  men,  whether  they  be  good  or 
evil,  in  such  a  manner  that  in  the  end  his  glory  is 
promoted.  How  one  event  is  connected  with 
another,  and  how  long  the  train  of  events  may 
l)e  by  which  an  evil  act  or  design  is  overruled,  we 
may  not  be  permitted  to  know.  A  single  act  in 
a  man's  life  to-day  may  be  a  link  in  the  almost 
endless  chain  of  events,  by  which  an  evil  act  or 
design  a  thousand  years  hence  is  to  be  oV^erruled. 
We  are  to-day  enjoying  the  blessing  of  a  pure 
Christianity;  but  we  do  not  see  any  immediate  con- 
nection between  this  and  Martin  Luther  playing 


150  DIVINE    PROVIDENCE- 

his  flute  in  the  streets  in  Eisenach  in  order  to  get 
his  daily  bread.  Nevertheless,  there  is  a  connec- 
tion. So  in  overruling  evil  designs,  the  work  of 
preparation  may  occupy  a  long  time;  but  in  all  the 
events  coincident  with  each  other  the  free  will  of 
man  is  never  interfered  with.  To  assume  that 
evil  designs  and  acts  are  not  foreseen,  controlled, 
and  overruled  is  to  assume  that  the  Bible  is  not 
true. 

jSTo  other  of  the  sacred  writers  had  clearer  con- 
ceptions of  the  sovereignty  of  God  than  David. 
His  declaraticn  is  this:  ''Surely  the  wrath  of  man 
shall  praise  thee:  the  remainder  of  wrath  shalt 
thou  restrain."  Ps.  Ixxvi.  10.  The  rage  of  man, 
however  criminal  in  itself,  shall  only  serve  to  man- 
ifest in  some  way  or  other  the  glory  of  God. 
Solomon  says:  "There  are  man}'  devices  in  a 
man's  heart;  nevertheless  the  counsel  of  the  Lord, 
that  shall  stand."  Prov.  xix.  21.  Again  he  says 
that  "a  man's  heart  deviseth  his  way:  but  the 
Lord  directeth  his  steps."  Prov.  xvi.  9.  Man 
proposes,  but  God  disposes.  He  deviseth  in  his 
heart  to  do  evil,  and  may  do  it,  but  God  overrules 
it,  so  that  good  results  from  it. 

"All  is  best,  though  we  oft  doubt 
What  the  unsearchable  depose 
Of  highest  wisdom  brings  about, 
And  ever  best  found  in  the  close." 


OVERRULING.  151 

The  case  of  Daniel  will  seem  to  illustrate  the 
truth  of  our  proposition.  He  was  a  good  man, 
and,  like  many  other  good  men,  had  his  enemies. 
These  enemies  sought  to  destroy  him.  God.  per- 
mitted them  to  do  their  worst,  hut  all  the  while 
saw  the  result,  and  so  controlled  the  incidents  that 
the  end  was  reached.  Those  wicked  men  prevailed 
upon  the  king  to  issue  a  decree  by  which  all  per- 
sons in  his  dominion  were  forbidden  to  pray  to 
the  living  God.  Now,  when  Daniel  knew  that 
the  decree  had  been  signed  by  which  it  became  a 
law,  he  went  to  his  chamber  and  prayed  as  afore- 
time. This  was  precisely  what  his  enemies  had  ex- 
pected, and  when  they  saw  it  they  immediately  re- 
ported it  to  the  king.  The  penalty  attached  to  this 
decree  was  that  the  violator  should  be  cast  into  a 
den  of  lions.  Daniel  was  found  guilty,  and  w^as 
thrown  in  among  the  lions.  Thus  far  these  wicked 
men  were  permitted  to  have  their  own  way.  They 
had  no  other  purpose  than  to  get  Daniel  out  of  the 
way.  But  in  this  the  wrath  of  man  was  made  to 
praise  God ;  for  instead  of  accomplishing  their 
wicked  intentions  they  brought  upon  themselves 
sudden  and  terrible  disaster.  There  is  a  very 
great  contrast  between  the  first  and  second  decree 
of  King  Darius.  The  one  was  issued  before  Daniel 
was  cast  into  the  den  of  lions,  and  the  other  after- 
ward.     As    illustrating    forcibly    how    God    can 


152  DIVINE   PROVIDENCE. 

overrule  the  designs  and  purposes  of  men,  we 
will  insert  both  decrees.  "Whosoever  shall  ask 
a  petition  of  any  God  or  man  for  thirty  days, 
save  of  thee,  O  king,  he  shall  be  cast  into  the 
den  of  lions."  Dan.  vi.  7.  This  decree  was 
signed,  proclaimed,  and  executed.  Subsequently 
Darius  issued  another  decree,  which  ran  thus :  "  I 
make  a  decree.  That  in  every  dominion  of  my 
kingdom  men  tremble  and  fear  before  the  God  of 
Daniel:  for  he  is  the  living  God,  and  steadfast 
for  ever,  and  his  kingdom  that  which  sliall  not  be 
destroyed,  and  his  dominion  shall  be  even  unto  the 
end.  He  delivereth  and  rescueth,  and  he  worketh 
signs  and  wonders  in  heaven  and  in  earth,  who 
hath  delivered  Daniel  from  the  power  of  the  lions." 
Dan.  vi.  26,  27.  This  looks  verily  as  if  the  king's 
heart  was  in  the  hand  of  the  Lord,  The  history 
of  Shadrach,  Meshach,  and  Abed-nego  (Dan.  iii.)  is 
another  equally  striking  illustration  of  God's  over- 
ruling providence, — how  he  turned  and  overturned 
the  evil  purposes  of  men  to  the  glory  of  his  own 
great  name. 

We  see  in  the  life  of  Joseph  a  clear  and  distinct 
exhibition  of  the  hand  of  God.  His  brethren,  out 
of  envy  and  malice,  sold  him  into  Egypt.  This 
was  a  wicked  act,  prompted  by  an  evil  design, 
and  the  parties  were  just  as  guilty  before  God  and 
man  as  thev  would  have  been  if  nothine;  but  the 


OVERRULING.  153 

worst  of  evils  had  resulted  from  it.  But  this  was 
all  foreseen  and  provided  for.  Joseph  recognized 
the  hand  of  God  in  the  whole  affair;  for  after  he 
was  made  known  to  his  brethren,  he  said  to  them: 
"As  for  you,  ye  thought  evil  against  me,  but  God 
meant  it  for  good,  to  bring  to  pass,  as  it  is  to-day, 
to  save  much  people  alive."  "Ye  thought  evil." 
Your  intention  was  all  wrong.  But  see  how 
quickly  he  turned  it.  "But  God  meant  it  for 
good."  God  permitted  it  to  be  so,  and  then  over- 
ruled it  for  good.  The  overruling  providence  of 
God  was  so  clearly  manifest,  that  Joseph  speaks 
of  it  in  such  pointed  language,  the  meaning  of 
which  we  can  not  mistake.  "God  sent  me,"  he 
declares,  "before  you.  It  was  not  you  that  sent 
me  hither,  but  God."  You  had  no  such  intention; 
you  intended  evil,  and  only  evil,  but  God  meant 
it  for  good,  that  is,  he  brought  good  out  of  it. 

The  death  of  Christ  was  an  evil  act  on  the  part 
of  those  who  accomplished  it.  Their  intention 
was  to  murder  the  son  of  Mar}^  and  they  made 
use  of  all  the  means  that  would  liave  been  neces- 
sary to  reach  that  end  in  the  case  of  any  ordinary 
num.  Now  in  all  this  every  incident  had  been 
foreseen,  predicted,  and  provided  for  in  the  ages 
that  were  past.  Four  thousand  years  were  occu- 
pied in  the  work  of  preparation,  during  which 
time  events  were  continually  transpiring  which 


154  DIVINE    PROVIDENCE. 

invariably  pointed  to  the  suffering  of  Christ. 
Peter  speaks  of  the  death  of  Christ  in  bold  lan- 
guage. "Ilim,  being  delivered  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye  have  taken, 
and  b}^  wicked  hands  have  crucified  and  slain." 
Acts  ii.  23.  The  "determinate  counsel  of  God" 
implies  that  he  had  in  his  own  infinite  mind  de- 
termined the  time,  place,  and  circumstances  of  his 
death.  He  saw  what  time  and  place  would  be 
most  proper.  God  had  determined  that  the  sal- 
vation of  a  lost  world  should  be  secured  in  that 
way.  He  had  determined  from  the  foundation  of 
the  world  to  give  his  Son  to  die  fpr  its  redemp- 
tion. Rev.  xiii.  8.  "And  the  treachery  of  Judas 
and  the  malice  of  the  Jews  were  only  the  inciden- 
tal means  by  which  the  great  counsel  of  God  was 
fulfilled;  the  counsel  of  God  intending  the  sacri- 
fice, but  never  ordering  that  it  should  be  brought 
about  by  such  wretched  means.  This  was  per- 
mitted, the  other  decreed."  God  decreed  that 
his  Son  should  come  into  the  world  to  offer  salva- 
tion to  a  lost  race.  He  foresaw  how  he  would  be 
put  to  death.  This  he  permitted,  and  the  parties 
were  none  the  less  guilty  on  that  account.  This 
is  fully  implied  in  the  language  of  Peter  when  he 
charges  them  with  the  crime.  "By  wicked  hands 
3'e  slew  hi  in."  I  will  once  more  state  that  all  the 
predictions  relating  to  the  sufferings  and  death  of 


OVERRULING.  155 

the  Sou  of  God,  with  all  the  incidents  connected 
therewith,  were  not  the  result  of  any  predeter- 
mination. God  predetermined  to  give  his  Son, 
and  foresaw  the  treatment  he  would  receive,  and 
this  foreknowledge  of  events  produced  the  prophe- 
cy. But  the  whole  event,  with  all  the  incidents 
connected  therewith,  and  wicked  designs  of  his 
crucitiers,  was  so  overruled  as  to  produce  the 
highest  good  of  a  lost  race. 

To  illustrate  the  truth  of  our  proposition  still 
farther  we  will  take  the  case  of  the  Assyrian 
monarch  invading  and  punishing  the  Hebrews. 
"I  will  send  him  against  a  hypocritical  nation, 
and  against  the  people  of  my  wrath  will  I  give 
him  a  charge,  to  take  the  spoil,  and  to  take  the 
prey,  and  to  tread  tliem  down  like  the  mire  of  the 
streets.  Howbeit  he  meaneth  not  so,  neither  doth 
his  heart  think  so ;  but  it  is  in  his  heart  to  destroy 
and  cut  oft'  nations  not  a  few."  Isa.  x.  6,  7.  The 
Assyrian  committed  sin  during  his  invasion, 
and  in  this  act  he  was  entirely  free,  although 
this  crime  had  been  foreseen  and  predicted,  but 
not  predetermined;  he  was  free  to  act,  and  en- 
tirely responsible  for  the  act.  But  by  this  act, 
foreseen  but  not  foredetermined,  God  in  his  won- 
der-working providence  so  overruled  and  control- 
led the  circumstances  that  the  very  thing  intended 
was    accomplished.     To  show  that   the  Assyrian 


156  DIVINE    PROVIDENCE. 

acted  with  perfect  freedom  of  will,  Grod  de- 
nounces the  crime,  and  severely  punishes  him 
for  it, — which  a  just  and  holy  being  could  not  and 
would  not  have  done  if  it  had  been  predetermined 
that  the  crime  should  be  committed.  The  whole 
aft'air,  from  beginning  to  end,  seems  to  illastrate 
this  simple  truth,  that  the  operations  of  divine 
providence  include  evil  acts  and  designs  as  well  as 
good  acts  and  good  designs. 

There  would  not  be  any  great  consolation  aris- 
ing from  the  belief  that  God  only  overrules  good 
acts.  However  widely  his  government  may  ciiifer 
in  regard  to  good  and  evil  designs,  it  is  nevertlie- 
less  true  that  his  providence  includes  all.  God 
permits  evil  to  exist,  "but  he  contemplates  free 
acts  as  free  acts,  and  in  no  degree  puts  forth  any 
causative  influences  to  tempt  or  compel  to  the 
commission  of  crimes."  But  in  his  far-reaching 
and  universal  plans,  evil  deeds  are  permitted  and 
then  overruled.  Take  the  following  case:  A 
poor  but  pious  woman,  who  had  been  much  per- 
secuted by  a  wicked  husband,  on  returning  from 
the  house  of  God  was  first  abused,  and  then  struck 
to  the  floor.  The  good  woman,  who  had  learned 
not  to  return  evil  for  evil,  rose  and  said  to  her 
husband:  "You  liave  struck  me  on  the  one 
cheek,  and,  as  Christ  hath  commanded  me,  I  turn 
the  other  to  you.     If  you  have  the  heart  to  do  it 


OVERRULING.  157 

smite  that  also,  and  I  will  cheerfully  bear  it  for 
his  sake  who  has  this  night  promised  to  give  rate 
strength  for  my  day  and  trial."'  The  man's  heart 
was  struck  with  a  conviction  that  there  was  some- 
thing above  nature  which  enabled  his  wife  to  bear 
such  treatment  in  such  a  spirit.  He  afterward 
accompanied  her  to  the  house  of  God,  and  soon 
became  a  devoted  Christian.  God  foresaw  what 
would  occur,  and  so  strengthened  the  woman's 
heart  that  she  could  bear  the  abuse.  He  permit- 
ted that  wicked  man  to  strike  the  cruel  blow,  and 
then  so  overruled  it  that  the  wrath  of  man  was 
made  to  praise  him. 

Christians  are  sometimes  sorely  pressed  in  spirit 
under  their  afflictions,  because  they  can  not  see  a 
providence  in  them.  They  were  brought  on,  per- 
haps, by  some  act  of  their  own.  "Very  w^ell,  God 
can  make  the  wicked  acts  of  men  a  sword  to  pun- 
ish others,  and  even  themselves."  God  can  as 
well  correct  us  by  our  own  acts  as  by  the  acts  of 
others.  But  "let  no  man  say,  when  he  is  tempted, 
I  am  tempted  of  God;  for  God  can  not  be  tempted 
with  evil,  neither  tempteth  he  any  man."  We  are 
free  agents.  If  God  chooses  to  overrule  our  acts, 
wdiether  they  be  good  or  evil,  for  our  own  benefit 
or  the  benefit  of  others,  he  can  do  so;  but  we  are 
not  to  conclude  that  because  God  permits  evil, 
and  then  overrules  it,  that  he  therefore  loves  it. 


158  DIVINE    PROVIDENCE. 

God  permits  sinners  to  live,  but  is  angry  with 
them  every  day.  He  hates  sin  in  every  conceiv- 
able form.  "All  the  boundless  combinations  and 
interchanges  of  matter  and  mind,  all  the  play  of 
wheel  in  wheel,  of  cause  in  cause,  of  thought  in 
thought,  of  passion  in  passion,  conspire  to  work 
out  one  and  the  same  result — the  glory  of  God." 
"For  of  liim,  and  through  him,  and  in  him  are  all 
tilings."  "Lo,  these  are  parts  of  his  ways ;  but 
how  little  a  portion  is  heard  of  him?  but  the 
thunder  of  his  power  who  can  understand?''  Job 
xxvi.  14. 

It  is  God's  chosen  method  to  work  by  means ; 
but  the  means  are  not  uniform  in  their  appear- 
ance, nor  in  their  effects.  Again,  opposite  effects 
may  be  produced  by  the  use  of  the  very  same 
means.  "  Suppose,"  says  Spencer,  "you  were  in  a 
smith's  shop,  and  there  should  see  several  sorts  of 
tools,  some  crooked,  some  bowed,  others  hooked; 
would  you  condemn  all  these  things  for  naught, 
because  they  do  not  look  handsome?  The  smith 
makes  use  of  them  all  for  the  doing  of  his  work. 
Thus  it  is  with  the  providences  of  God ;  they 
seem  to  us  to  be  very  crooked  and  strange,  yet 
they  all  carry  on  God's  work."  Bowers  says, 
"Every  bullet  has  its  billet."  Beadle  says,  "All 
providences  to  a  gracious  heart  are  but  so  many 
fulfillments  of  promises."     Cliarmock  says,  "All 


OVERRULING.  159 

God's  providences  are  but  liis  touch  of  the  strings 
of  the  great  instrument  of  the  world."  Ruther- 
ford says,  "The  chariot  of  God's  providence  runneth 
not  upon  broken  wheels."  Another  says,  "A  crust 
of  God's  earning  is  better  than  a  banquet  of  our 
own  providing." 

"The  bud  may  have  a  bitter  taste, 
But  sweet  will  be  the  flower.' 

The  history  of  the  recent  but  never  to  be  for- 
gotten rebellion  in  our  own  country  furnishes  us 
with  a  remarkable  instance  of  God's  overruling 
providence, — how  he  can  make  the  wrath  and 
evil  designs  of  men  to  praise  him.  Without  enter- 
ing into  details,  we  shall  only  point  out  a  few 
incidents  to  illustrate  our  proposition.  No  matter 
what  political  party  may  have  been  the  immediate 
cause  of  the  war,  God  sutiered  it  to  come,  and 
then  controlled  and  overruled  the  numerous  in- 
cidents, so  that  results  widely  diiierent  from  those 
anticipated  were  reached. 

When  the  rebellion  was  first  inaugurated,  it  is 
not  at  all  probable  that  any  man  in  the  nation 
comprehended  its  magnitude.  Its  course  was  for 
the  most  part  strange  and  inexplicable.  Defeats 
came  when  least  expected.  But  few  men  thought 
that  it  would  result  in  the  destruction  of  slavery; 
and  even  those  who  were  conscientiously  opposed 
to  the   institution  of   slavery   did   not  think  so. 


160  DIVINE    PROVIDENCE. 

And  oil  the  other  side,  those  who  acted  the  most 
conspicuous  part  had  no  other  intention  than  to 
make  the  institution  perpetuaL  But  God,  who 
foresaw  all  that  would  come  to  pass,  so  adjusted 
and  controlled  the  circumstances  that  the  very  thing 
was  accomplished  which  he  determined  should  be 
accomplished,  l^o  man,  whether  living  or  dead, 
is  entitled  to  any  praise  for  the  abolition  of  slavery, 
only  so  far  as  he  acted  as  an  instrument  in  the 
hands  of  God.  The  slaves  are  free,  and  it  is  all 
the  result  of  God's  wonder-working  providence. 

The  vast  majority  of  those  that  were  opposed 
to  slavery  manifested  a  willingness,  at  different 
times  during  the  struggle,  to  compromise  and  leave 
slavery  where  it  was.  But  all  such  propositions 
were  set  aside.  There  was  a  strange  and  mys- 
terious overruling  of  events,  first  a  victory  on 
one  side  then  on  the  other,  success  and  disaster 
following  each  other;  the  nation  was  terribly  tried 
in  the  steady  furnace-heat  of  war.  Hearts  and 
heads  were  busily  at  work  to  find  out  the  nearest 
road  to  peace.  Finally  it  became  a  necessity — a 
militiiry  necessity — to  issue  the  proclamation  of 
emancipation.  I^ut  even  this  was  conditional.  If 
those  in  rebellion  would  lay  down  their  arms  with- 
in a  hundred  days,  the  institution  of  slavery  would 
remain.  But  the  proposition  was  rejected,  and 
the  proclamation  went  into  effect.    Now,  whatever 


OVERRULING.  161 

may  have  been  the  private  sentiments  of  the  chief 
magistrate  of  the  country  and  his  advisers  in  refer- 
ence to  the  institution  of  slavery,  it  is  very  evident 
tliat  the  proclaniution  was  strictly  a  war  measure. 
And  but  for  this  apparent  necessity  it  would  never 
have  been  issued.  But  the  hand  of  God  was  in  it, 
directing  and  managing  the  circumstances  in  such 
a  manner  as  to  force  this  necessity  upon  them,  and 
finally  to  bring  the  great  problem  of  emancipation 
to  a  complete  solution. 

For  wise  purposes  the  children  of  Israel  were 
kept  wandering  in  the  wilderness  of  Sinai  for 
forty  years.  If  they  had  been  prepared  to  enter 
the  promised  land,  a  few  days  would  have  been 
sufficient  to  have  gone  from  the  Red  Sea  to  Jor- 
dan. But  they  were  not  ready,  and  hence  God 
kept  them  in  the  wilderness  until  they  were  ready. 
So  in  our  struggle,  if  the  people  north  and  south 
had  been  willing  to  let  the  oppressed  go  free,  the 
war  would  have  ended  long  before  it  did,  and 
thousands  of  lives  would  have  been  spared.  But 
the  people  were  not  ready, — neither  north  nor 
south, — and  hence  the  struggle  continued  until  the 
nation  was  driven  by  irresistible  necessity  to  let  the 
oppressed  go  free.  God  had  heard  the  cries  of 
the  downtrodden  until  the  nation's  cup  was  full 
and   poured   out.      The   nation  wept   under   the 

chastening  rod  of  God,  and  when  they  were  will- 
11 


162  DIVINE    PROVIDENCE. 

ing  to  do  right,  the  angel  of  peace  returned.  If 
slavery  was  wrong,  if  its  abolition  was  morally 
right,  the  praise  of  the  tardily-given  emancipation 
IS  due  to  God,  and  to  him  only. 

The  operations  of  divine  providence  are  often 
concealed  from  our  view.  Events  are  occurring 
which  seem  to  be  so  perfectly  natural  that  we 
are  often  disposed  to  think  that  the  hand  of  God 
has  nothing  whatever  to  do  with  them.  The  sun 
shines,  the  rain  falls,  the  wind  blows,  all  the  result 
of  natural  causes ;  hence  we  say  that  God  had 
nothing  to  do  with  it.  But  in  this  we  forget  that 
God  often,  and  indeed  mostly,  operates  through 
natural  causes.  If  God  should  have  sent  an  angel 
to  free  the  slaves,  then,  to  be  sure,  all  would  have 
said  God  did  it.  But  the  history  of  the  past  fur- 
nishes us  with  these  facts.  God  at  sundry  times 
used  human  agencies  to  carry  forward  his  plans 
and  accomplish  his  purposes.  Sometimes  one 
nation  was  employed  to  scourge  another  nation  ; 
and  then  again,  one  part  of  a  nation  has  been  used 
to  scourge  another  part.  Or  a  man  may  become  his 
own  scourge;  and  the  dealing  is  just  as  much 
under  the  control  of  God  as  if  he  had  sent  legions 
of  angels  to  accomplish  it.  But  we  are  so  anxious 
to  see  miracles,  some  wonderful  phenomenon,  some 
upheaving  of  the  works  of  nature,  some  wrecking 
of  worlds,    that    we    are    not    satisfied    with    the 


OVERRULING.  163 

ordinary  workings  of  our  Father's  hand.  But  we 
should  see  miracles  all  the  time,  if  our  eyes  were 
not  closed.  On  the  5th  of  August,  1530,  there 
was  an  awful  crisis  for  the  Reformation,  when  the 
firmest  hearts  seemed  to  swerve,  and  the  boldest 
trembled.  Luther  thus  wrote  to  Chancellor  Bench  : 
"I  have  recently  witnessed  two  miracles.  This  is 
the  first :  As  I  was  at  my  window  I  saw  the  stars 
and  the  sky,  and  that  vast  and  glorious  firmament 
in  which  the  Lord  has  placed  them.  I  could  no- 
where discover  the  columns  on  which  the  Master 
has  supported  his  immense  vault;  and  ^-et  the 
heavens  did  not  fall.  And  here  is  the  second:  I 
beheld  thick  clouds  hanging  above  us  like  a  vast 
sea.  I  could  neither  perceive  the  ground  on 
which  they  reposed,  nor  the  cords  by  which  thej 
were  suspended ;  and  yet  tliey  did  not  fall  upon 
us,  but  saluted  us  rapidly,  and  fled  away."  So  if 
we  could  see  and  comprehend  how  God  is  man- 
aging the  affairs  of  this  world,  permitting  evil 
acts  and  then  overturning  them  to  his  glory, — 
how  he  bringeth  the  devices  of  the  wicked  to 
naught, — we  too  would  say  that  we  have  witnessed 
miracles. 

The  enemies  of  John  determined  to  put  him 
out  of  the  way.  They  laid  hands  on  him  to  put 
him  to  death,  but  failing  in  this,  they  caused  him 
to  be  banished  to  the  island  of  Patmos,  supposing, 


164  DIVINE   PROVIDENCE. 

of  course,  that  by  separating  him  from  his  friends 
and  the  church  they  would  cut  off  his  influence. 
Now  God  permitted  his  servant  to  be  treated  in 
this  cruel  manner,  intending  to  bring  good  out  of 
it.  So  on  the  flrst  day  of  the  week,  which  was 
very  soon  after  John  had  been  landed  on  the 
island,  God  appeared  nnto  him,  and  gave  him  such 
a  revelation  as  no  man  liad  ever  seen  before. 
John's  banishment  to  that  dreary  island  was  one 
link  in  the  chain  of  events  that  brought  back  to  the 
world  some  of  the  brightest  and  most  cheering 
views  of  the  heavenly  state.  .  lie  saw  what  no  man 
had  ever  seen.  And  while  his  enemies  were  re- 
joicing over  their  tine  success  in  getting  him  out 
of  the  way,  he  was  looking  into  the  very  heart  of 
the  city  of  God,  and  with  perfect  rapture  contem- 
plating the  resplendent  glory  of  his  final  home. 

When  Paul  was  a  prisoner  at  Rome  he  wrote 
to  the  church  at  Philippi  on  this  wise  :  ''I  would  ye 
should  understand,  brethren,  that  tlie  things  which 
happened  unto  me  have  fallen  out  rather  unto  the 
furtherance  of  the  gospeL"  Phil.  i.  12.  Those 
who  were  instrumental  in  making  Paul  a  prisoner 
at  Pome  had  no  manner  of  intention  of  furtherino- 
the  gospel  of  Christ,  but  directly  the  reverse. 
They  intended  to  destroy  the  life  of  Paul,  and 
stop  the  spreading  of  the  gospel.  God  saw  this 
whole  transaction,  and  understood  perfectly  their 


OVERRULING.  165 

design.  He  peraiittecl  tliem  to  do  their  worst, 
and  then  turned  their  designs  upside  down,  and 
sent  out  his  gospel  in  every  direction  from  the 
city  of  Rome.  Tlie  Oliristian's  God  is  a  wonder- 
ful God.  "A  man's  heart  deviseth  his  way:  but 
the  Lord  directeth'  his  steps."  Prov.  xvi.  9. 
"There  are  many  devices  in  a  man's  heart;  never- 
theless the  counsel  of  the  Lord,  that  shall  stand." 
Prov.  xix.  21. 

Such  incidents — and  if  our  limits  would  permit 
we  might  furnish  many  more — assist  us  in  under- 
standing the  meaning  of  the  apostle  when  he 
said:  "All  things  work  together  for  good  to  them 
that  love  God."  Understand,  it  is  only  to  those 
who  love  God  that  this  promise  is  given.  Things 
otten  work  together  for  good  to  wicked  persons; 
bat  the  promise  is  especially  to  those  that  love 
God.  While  they  work  for  God,  his  providences 
are  working  for  them.  He  presses  everything  into 
his  service,  so  that  all  things  are  made  to  contrib- 
ute, in  some  way  or  other,  to  the  general  good  of 
those  that  love  God.  We  see  Balaam  starting  out 
with  the  fixed  intention  of  cursing  Israel,  but  he 
l)lesses  instead  thereof. 

There  is  not  a  morsel  of  comfort  in  that  theory 
which  excludes  the  idea  of  an  overruling  provi- 
dence; that  allows  all  evil  acts  and  designs  to  have 
their  own  wav:  wliich   declares  that   God  either 


166  DIVINE    PROVIDENCE. 

can  not  or  will  not  control  them.  But  we  know 
better;  God  has  overruled  the  evil  designs  of 
wicked  men,  and  will  do  it  as  often  as  he  please. 
There  is  no  evil  that  can  befall  a  true  Christian 
without  his  permission.  Satan  had  to  get  per- 
mission before  he  could  lay  his  hand  on  Job.  God 
is  able  to  do  wondertul  things  in  the  use  of  small 
means,  when  he  chooses  to  do  so.  Sometimes  he 
permits  his  beloved  to  be  handled  roughly,  that  he 
may  thereby  convince  his  enemies  of  the  truth  of 
religion.  "A  vessel  of  J^orth  Shields  sailed  from 
that  port,  bound  for  London.  The  carpenter  of 
the  ship  alone  seemed  desirous  of  private  devotion; 
and,  though  often  ridiculed  by  his  shipmates,  con- 
tinued nevertheless  to  serve  the  Lord.  In  a  gale 
of  wind  during  the  voyage,  the  vessel 'lay  to  off 
Flamborough  Head.  John,  the  carpenter,  went 
into  the  cook-house  and  kneeled  down  to  implore 
the  blessing  of  God  on  the  ship  and  crew.  While 
thus  engaged  a  heavy  sea  broke  over  the  deck,  and 
hurried  him  into  the  foaming  sea.  One  of  the 
crew  saw  him  go  overboard,  and  alarmed  the 
watch  by  calling  out,  'The  carpenter  overboard.' 
Consternation  seized  every  mind,  and  especially 
when  they  saw  that  it  was  impossible  to  render 
him  any  assistance.  The  gale  increased,  and  in  a 
moment  a  back  sea  dashed  across  the  deck,  carried 
away  the  stanchions,  and  left  the  carpenter  on 


OVERRULING.  167 

board.  When  John  recovered  he  found  himself 
on  his  knees  on  hoard  his  own  ship.  The  crew, 
seeing  this  deUveranee,  cried  out  with  astonish- 
ment, 'The  carpenter's  religion  is  right ;  he  is 
favored  of  God.'  "  This  incident  is  given  in  p 
little  work  by  the  Presbyterian  Board  of  Publica- 
tion. ^ 

Often  whilst  on  the  weary  journey  of  life 
the  heart  grows  faint,  and  sometimes  even 
sad.  Misfortunes  seldom  come  alone.  Now  a 
dear  friend,  a  father,  mother,  brother,  sister,  hus- 
band, wife,  or  child,  is  suddenly  called  away;  then 
losses,  disappointments,  and  afflictions  follow  in 
quick  succession.  We  look  above  and  around, 
and  no  one  seems  to  care  whether  our  way  is 
rough  or  smooth.  Then  with  Jacob  we  are  ready 
to  say,  "All  these  things  are  against  me;"  and 
with  Rachel,  "I  am  weary  of  life."  Under  some 
such  circumstances  the  psalmist  exclaimed,  "Oh 
that  I  had  wings  like  a  dove !  for  then  would  I 
fly  away,  and  be  at  rest."  Child  of  sorrow  and 
affliction,  know  thou  that  "our  light  affliction, 
which  is  but  for  a  moment,  worketh  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory." 
God  has  not' forgotten  you.  You  should  not  think 
that  because  he  uses  the  chastening  rod,  that  he  is 
therefore  angry  with  you.  For  "whom  the  Lord 
loveth  he  chasteneth,    and   scourgeth    every  son 


168  DIVINE    PROVIDENCE. 

whom  he  receiveth."  He  may  suiter  you  ^  be 
thrown  into  the  lurnuce,  not  that  you  may  be  de- 
stroyed, but  purilied.  The  stroke  will  tall  lighter, 
if  we  draw  nigh  to  the  hand  that  handles  the  rod. 

"When  ui'ged  by  strong  temptation  to  the  brink 
Of  guilt  and  ruin,  stands  the  virtuous  mind, 
With  scarce  a  step  between;  all-pitying  Heaven, 
Severe  in  mercy,  chastening  in  its  love, 
Ofttimes  in  dark  and  awful  visitation, 
Doth  interpose,  and  leads  the  wanderer  back 
To  the  straight  path,  to  be  forever  after 
A  firm,  undaunted,  onward-bearing  traveler, 
Strong  in  humility,  who  swerves  no  more." 

Friends  of  Jesus,  bear  in  mind  that  although 
for  a  time  wicked  men  may  seem  to  gain  the 
ascendancy  over  you,  it  is  only  temporary.  Your 
Father  in  heaven  loves  you.  "Can  a  mother  for- 
get her  child?"  This  would  be  most  unnatural, 
and  seldorai  if  ever  occurs.  Yet  she  may;  but  Go  I 
says,  I  will  not  forget  you.  To  illustrate  the 
strength  of  a  mother's  love,  I  will  here  record  a 
circumstance.  Some  years  ago,  on  one  of  the 
northern  lakes,  a  vessel  was  discovered  to  be  on 
fire.  It  was  some  distance  from  land,  and  all 
hope  of  escape  seemed  to  be  cut  off.  The  captain 
ordered  the  vessel  to  be  directed  toward  the 
nearest  point  of  land.  The  flames  meanwhile  con- 
tinued to  spread  with  fearful  rapidity.  It  soon 
became   apparent    that    the   boat   could    not    be 


OVERRULING.  169 

brought  to  the  shore,  and  the  passengers  would 
be  compelled  to  perish  in  the  flames  or  in  the 
water.  Among  the  passengers  on  board  was  a 
family  consisting  of  a  husband,  wife,  and  two 
children.  The  husband  was  a  stout  man  and  an 
excellent  swimmer,  and  so  determined  to  make 
one  terrible  eflbrt  to  save  himself  and  family.  By 
means  of  a  small  rope,  which  happened  to  be  at 
hand,  he  tied  his  wife  and  children  to  his  body  in 
such  a  manner  as  not  to  interfere  with  the  use  of 
his  limbs.  Then,  after  a  few  words  of  instruction 
and  encouragement  to  his  wife,  he  committed 
himself,  witli  his  precious  charge,  to  the  water. 
For  a  while  he  struggled  manfully;  but  the  burden 
was  heavy,  and  the  waves  and  wind  were  against 
him.  He  felt  that  his  strength  was  rapidly  fail- 
ing, and  the  shore  was  yet  some  distance  off.  At 
last  he  said  to  his  wife:  "Oh,  what  shall  I  do;  my 
strength  is  almost  gone."  His  wife,  heroine  as 
she  was,  said  in  reply:  "Cut  me  loose,  but  save  my 
babes."  The  husband,  nerved  by  such  evidence 
of  love  and  self-devotiou,  made  another  almost 
superhuman  ettbrt.  But  again  his  strength  and 
courage  were  about  to  fail,  and  he  said  to  his  wife: 
"My  dear,  we  will  perish  together."  "No,"  said  his 
wife,  "let  me  perish,  but  save  my  babes."  Once 
more  he  summoned  his  remaining  strength  and 
skill,  and  succeeded  in  reaching  the  shore.     Here 


170  DIVINE    PROVIDENCE. 

we  have  exhibited  the  strength  of  a  mother's  love 
for  her  child.  Yet  God  says  she  may  forget;  but 
I  will^  not  forget  those  that  trust  in  me.  God's 
love  to  his  children  is  infinitely  stronger  than  the 
love  of  a  mother  to  her  offspring. 

"Eternal  love  doth  keep, 
In  his  complacent  arms,  the  earth,  the  air,  the  deep." 

"All  things  that  are  on  earth  shall  wholly  pass  away, 
Except  the  love  of  God,  which  shall  live  and  last  for  ay." 


MYSTERIOUS.  171 


CHAPTER  VIII. 

PROVIDENCE — MYSTERIOUS. 

"  Each  particle  of  matter  is  an  immensity,  each 
leaf  a  world,  each  insect  an  inexplicable  com- 
pendium.''— Lavater.  "Sinful  man  saved  in  Christ 
always  was,  always  will  be,  a  myster}',  a  wonder." — 
T.  Adams.  "Happy  is  the  man  who  is  content  to 
traverse  this  ocean  to  the  haven  of  rest  without 
going  into  the  wretched  diving-bells  of  his  own 
fancies.  There  are  depths ;  but  depths  are  for 
God." — Ecans.  "I  would  fain  know  all  that  I 
need,  and  all  that  I  may.  I  leave  God's  secrets  to 
himself.  It  is  happy  for  me  that  God  makes  me 
of  his  court,  and  not  of  his  council." — Bishop 
Hall.  "For  my  thoughts  are  not  your  thoughts, 
neither  are  your  ways  my  ways,  saith  the  Lord. 
For  as  the  heavens  are  higher  than  the  earth,  so  are 
my  ways  higher  than  your  ways,  and  my  thoughts 
than  your  thoughts."  Is.  Iv.  8,  9.  "Who  is 
among  you  that  feareth  the  Lord,  that  obeyeth 
the  voice  of  his  servant,  that  walketh  in  dark- 
ness, and  hath  no  light?  let  him  trust  in  the 
name    of  the   Lord,    and   stay    upon    his    God."' 


172  DIVINE    PROVIDENCE. 

Is.  1.  10.  "For  now  we  see  through  a  glass 
darkly."  I.  Cor.  xiii.  11.  "It  is  the  glory  of  God 
to  conceal  a  thing."  Prov.  xxv.  2.  "He  hath 
made  everything  beautiful  in  his  time:  also  he 
hath  set  the  world  in  their  heart,  so  that  no  man 
can  find  out  the  work  that  God  niaketh  from  the 
beginning  to  the  end."     Eccl.  iii.  11. 

God  governs  and  controls  the  affairs  of  this 
w^orld  after  the  counsel  of  his  own  will.  Mysteries 
there  are,  deep  and  inexplicable  mysteries  in 
God's  dealings  with  the  children  of  men.  It  sel- 
dom, if  ever,  appears  to  any  man  that  all  things 
are  working  together  for  his  good.  There  are 
crosses  and  losses,  afilictions  and  disappointments, 
about  wdiich  the  very  best  of  men  have  been  tried. 
There  are  strange,  uneven  paths  into  which  good 
men  are  sometimes  forced,  for  w^hich  at  the  time 
they  can  see  no  reason.  What  God  has  written 
even  a  fool  may  learn  to  read,  but  a  wise  man  can 
not  read  what  God  has  not  written.     For 

"God  moves  in  a  mysterious  way, 

His  wonders  to  perform; 
He  plants  his  footsteps  in  the  sea, 
And  rides  upon  the  storm." 

Dr.  McCosh  has  most  beautifully,  and  I  think 
very  aptly,  illustrated  the  inexplicability  of  divine 
providence.  And  lest  I  should  mar  the  illustration 
I  will  give  it  entire.     He  says,  "The  events  of 


MYSTERIOUS.  173 

providence  appear  very  much  like  the  letters 
thrown  into  a  post-bag,  and  then  sent  forth  on 
their  destination.     The  person  who  carries  them, 

'Messenger  of  joy, 
Perhaps  to  thousands,  and  of  grief  to  some; 
To  him  indifFeient  whether  grief  or  joy.' 

Onward  he  moves,  quite  unconcerned  as  to  the 
nature  of  tlie  communications  he  bears,  or  the 
etfoct  produced  by  them.  And  when  he  looks 
into  the  repository  it  may  seem  as  if  its  contents 
were  an  inextricable  confusion,  and  we  wonder 
how  the  letters,  parcels,  money,  periodicals,  should 
ever  reach  their  individual  destination.  But  then 
every  letter  has  its  special  address  inscribed  upon 
it, — it  has  the  name  and  residence  of  the  party, 
and  so  it  shall  in  due  time  fall  into  his  hands,  and 
bring  its  proper  intelligence.  And  what  difterent 
purposes  do  these  letters  fulfill — what  varied  emo- 
tions do  they  excite!  This  declares  that  friends 
are  in  health  and  prospering;  this  other  is  the 
i)earer  of  the  news  of  wealth,  of  the  wealth  itself; 
tliis  third  tells  of  some  crushing  disappointment, 
and  quenches  long-clierished* hopes  by  the  tidings 
of  the  utter  failure  of  deep-planned  schemes ; 
while  this  fourth,  with  sable  symbols,  announces  to 
the  wife  that  she  is  a  widow,  or  to  the  parent  that  he 
is  childless,  or  to  the  child  fondly  cherished  l)y  the 
mother  that  he  is  an  orphan.     It   is  a  kind  of 


174  DIVINE    PKOVIDENCE. 

picture  of  the  movements  of  providence.  "What  a 
crowd  of  events  huddled  together,  and  apparently 
confused,  does  it  carry  along  with  it !  Very 
diverse  are  the  objects  bound  up  in  that  bundle; 
very  varied  are  the  emotions  which  they  are  to 
excite  when  opened  up.  Yet  how  coolly  and 
systematically  does  the  vehicle  proceed  on  its  way. 
Neither  the  joy  nor  the  sorrow  which  it  produces 
causes  it  to  linger  an  instant  in  its  course.  But 
meanwhile  every  occurrence,  or  bundle  of  occur- 
rences, is  let  out  at  its  proper  place.  Each  has  a 
name  inscribed  upon  it;  each  has  a  place  to  which 
it  is  addressed.  Each  too  has  a  message  to  carry, 
and  a  purpose  to  fulfill.  Some  inspire  hope  or 
joy,  others  raise  only  fear  and  sorrow.  The 
events  which  are  unfolded  by  the  same  course  of 
things,  and  which  fall  out  the  same  day,  bring 
gladness  to  one  and  land  another  in  deepest  dis- 
tress. On  the  occurrence  of  the  same  events  you 
perceive  one  weeping  and  another  rejoicing.  Some 
of  the  dispensations  are  destined  to  propagate  pros- 
perity through  a  whole  community.  And  those 
others,  so  black  and  dismal,  and  of  which  so  many 
arrive  at  the  same  time,  carr}-,  as  they  are  scattered, 
gloom  into  the  abodes  of  thousands.  But  amid 
all  this  seeming  confusion  every  separate  event 
has  its  separate  destination.  If  pestilence  has 
only  some  one  person  devoted  to  it  in  a  city  or 


MYSTERIOUS.  175 

community,  tliat  person  it  will  assuredly  find  out, 
and  execute  the  judgment  of  Heaven  upon  him. 
If  there  be  a  thousand  persons  allotted  to  it  in  a 
district,  it  will  not  allow  one  of  the  thousand  to 
escape.  If  among  the  number  who  are  dying 
there  be  one  regarding  whom  it  has  no  commis- 
sion to  seizg  upon  him,  that  individual  must  remain 
untouched.  'A  thousand  shall  fall  at  thy  side,  and 
ten  thousand  at  thy  right  hand,  but  it  shall  not 
come  nigh  thee.'  It  has  a  commission  and  will 
execute  it;  but  then  it  can  not  go  beyond  its  com- 
mission. And  in  regard  to  every  person  to  whom 
the  events  come,  it  has  a  special  end  to  accom- 
plish; and  it  bears  a  special  message,  if  he  will  but 
read  it  and  attend  to  it." 

Beloved,  there  is  a  message  in  the  post-bag  for 
you,  and  it  is  being  rapidly  conveyed  along.  Wheth- 
er it  be  a  message  of  sorrow  or  of  joy,  none  can 
tell.  If  it  be  of  sorrow,  the  post  will  not  linger ; 
if  it  be  of  joy,  he  will  not  hasten.  It  may  arrive 
to-day  or  perhaps  to-morrow.  Of  the  contents 
of  this  message  you  know  nothing.  The  future 
is  all  wrapped'in  impenetrable  mystery.  We  can 
not  tell  where  our  next  step  will  fall.  It  may  be 
in  death's  cold  waters,  in  sickness,  in  adversity,  or 
it  may  be  prosperity.  We  are  advancing.  The 
distance  between  us  and  the  grave  is  continually 
growing  less.     The   chances  for  life  are  rapidly 


176  DIVINE    PROVIDENCE. 

narrowing  down.  Some  are  now  brushing  the 
dew  f]"om  Jordan's  banks.  The  living  know  that 
they  must  die ;  but  of  the  trials,  afflictions,  dis- 
appointments, j*)ys,  and  sorrows  that  await  them 
they  know  nothing.  For  reasons  that  a  wise  and 
merciful  Father  saw  to  be  sufficient,  he  was  pleased 
to  withhold  from  the  knowledge  of  _^niortals  the 
events  and  incidents  of  their  future  days.  But 
this  he  says  to  every  one  that  will  trust  him :  "I 
will  guide  thee  with  my  counsel,  and  afterward 
receive  thee  to  glory."     This  is  enough. 

But  the  future,  dark  and  mysterious  as  it  is, 
after  all  is  but  little  more  obscure  and  inexplicable 
tiian  the  past.  Who  in  looking  back  over  life  is 
not  compelled  to  confess  that  he  has  been  led  in 
a  way  that  he  had  not  known  ?  Who  has  realized 
the  hopes  and  expectations  of  his  youth?  Who 
has  traveled  the  road  he  intended  to  travel  ?  Who 
is  this  day  what  and  where  he  intended  to  be  ten 
or  twenty  years  ago?  Who  is  able  to  point  out 
the  precise  cause  that  changed  his  course?  See 
that  voung  man,  full  of  hope  and  expectation,  as 
he  looks  into  the  future  of  life.  lie  has  had  his 
youthful  dreams,  and  sees  little  else  before  him 
but  the  most  beautiful  flowers.  Not  a  thorn  or  a 
brier  appears  to  his  warm  imagination.  He  says 
within  himself,  ISTow  I  shall  have  a  most  delightful 
journey.     I  see  so  many  beautiful  arbors  where  I 


MYSTERIOUS.  177 

shall  sit  down  and  rest,  and  be  refreshed  by  the 
cooling  waters  and  delicious  fruits.  But,  alas!  all 
at  once,  and  without  seeing  any  special  cause  for 
it,  he  is  suddenly  turned  around,  and  is  compelled 
by  the  force  of  unseen  and  unlooked-for  events 
to  travel  over  a  rough  and  rugged  way,  until  he  is 
foot-sore  and  heart-sore.  In  his  bewilderment 
and  perplexity  he  sits  down,  ready  to  find  fault 
with  everything  and  everybody.  Young  man, 
there  was  a  Fiither's  eye  upon  you,  and  a  hand 
unseen  that  guided  your  steps.  He  saw  pit-falls 
and  snares  in  the  way  you  intended  to  go,  that 
you  did  not  see,  into  which  you  would  have  fallen 
if  he  had  not  turnedi.  your  course.  And  now,  in- 
stead of  being  what  you  are  and  where  you  are, 
you  would  be  hopelessly  ruined.  When  you  have 
reached  the  end  of  jour  journey,  rough  and 
rugged  as  it  may  have  been,  and  shall  be  permitted 
to  review  your  life  in  the  light  of  eternity,  you 
will  thank  God  most  fervently  that  he  thwarted 
your  purposes  and  blighted  the  brightest  dreams 
of  your  youth ;  yea,  that  he  even  blasted  the  tree 
from  which  you  dreamed  that  you  would  eat  such 
choice  fruit  in  old  age.  You  will  then  under- 
stand more  fully  the  meaning  of  that  scripture 
which  affirms  that  "a  man's  heart  deviseth  his 
way,  but  the  Lord  directeth  his  steps." 

Looking  at  the  operations  of  divine  providence, 

12 


178  DIVINE   PROVIDENCE. 

they  are  often  confused  and  entangled,  because  we 
are  looking  through  a  glass  darkly.  We  see  noth- 
ing clearly,  We  see  the  hand-writing  on  the  wall, 
but  can  not  interpret  it.  We  see  the  burning 
bush,  but  know  not  its  meaning.  Dr.  Fuller,  said: 
"I  looked  upon  the  wrong  or  back  side  of  a  piece  of 
arras  (tapestry):  it  seemed  to  me  as  a  continued  non- 
sense. There  was  neither  head  nor  foot  therein. 
Confusion  itself  had  as  much  method  in  it, — a 
company  of  thrums  and  threads,  with  many  pieces 
and  patches  of  several  sorts,  sizes,  and  colors ;  all 
of  which  signified  nothing  to  my  understanding. 
But  then  looking  on  the  reverse,  or  right  side 
thereof,  all  put  together  did  spell  excellent  pro- 
portions, and  figures  of  men  and  cities;  so  that, 
indeed,  it  was  a  history,  not  wrote  with  a  pen,  but 
wrought  with  a  needle.  If  men  look  upon  some 
of  God's  providential  dealings  with  a  mere  eye  of 
reason,  they  will  hardly  find  any  sense  therein, 
such  is  their  muddle  and  disorder.  But,  alas!  the 
wrong  side  is  objected  to  our  eyes,  while  the 
right  side  is  presented  to  the  God  of  heaven,  who 
knoweth  that  an  admirable  order  doth  result  out 
of  this  confusion ;  and  what  is  presented  to  him  at 
present  may,  hereafter,  be  so  showed  to  us  as  to 
convince  our  judgment  in  the  truth  thereof." 

When   God   said  to  Abraham,   ''Get   thee  out 
of  thy  country,  and  from  thy  kindred,  and  from 


MYSTERIOUS.  179 

thy  father's  house,  unto  a  hind  that  I  will  show 
thee,"  it  was  all  a  mystery  to  him.  Why  it 
should  be  necessary  for  him  to  be  separated 
from  his  kindred  and  nativ^e  land,  and  go  out 
into  a  strange  country,  he  could  not  compre- 
hend. Paul  says  that  '*when  he  was  called  to 
go  out,  immediately  he  obeyed,  and  went  out,  not 
knowing  whither  he  went."  He  was  compelled 
to  walk  in  the  shadow;  but  still  he  walked,  because 
God  commanded  him.  Such  was  his  faith  in 
tlie  goodness,  wisdom,  and  benevolence  of  God, 
that  he  would  go  forward  no  matter  how  dark 
the  way  might  seem.  Christians  should  learn 
from  this,  whether  they  comprehend  the  designs 
of  God  or  not,  whether  the  way  is  rough  or 
smooth,  liglit  or  dark,  to  go  forward  when  God 
commands  them  to.  There  is  nothing  lost  in 
obeying  God.  You  can  go  anywhere  in  perfect 
safety  if  your  Father  says  so. 

"Had  I  but  served  my  God  with  half  the  zeal 
I  served  my  king,  He  would  not,  in  mine  age, 
Have  left  me  nnked  to  mine  enemies." 

It  is  truly  marvelous  to  note  the  numerous  in- 
strumentalities through  wliich  and  by  which  God 
operates  in  the  execution  of  his  plans.  Kings, 
princes,  and  civil  magistrates,  whether  they  be 
good  or  bad  men,  are  not  unfrequently  employed 
in  the  execution  of  liis  designs.     Matter,  whether 


180  DIVINE    PROVIDENCE. 

animate  or  inanimate,  is  under  his  control  and 
subject  to  his  direction;  he  can  use  any  or  all  of 
them  as  he  pleases.  And  whatever  comes  to  man 
through  any  of  these  agencies  or  instrumentalities, 
should  be  understood  as  coming  by  the  command 
or  special  permission  of  God.  God  is  eternal, 
immutable,  omnipotent,  omniscient,  omnipresent, 
just,  and  holy.  He  can,  if  he  choose,  devise  and 
execute  his  plans  in  the  sight  of  men  and  angels ; 
and  if  he  choose,  he  can  employ  them  in  the  exe- 
cution of  his  plans  without  their  knowledge  of  it. 
God  has  not  placed  himself  under  any  obligations 
to  either  men  or  angels  to  communicate  to  them  his 
designs.  Trifling  things  are  often  made  the  hinges 
on  which  magnificent  results  turn.  A  boy  enters 
a  stable  with  a  lighted  lamp ;  it  is  accidently  turned 
over,  and  in  a  short  time  a  great  city  (Chicago) 
lies  in  ruins  ;  millions  of  dollars  worth  of  property 
is  swept  away;  and  a  hundred  thousand  persons 
are  sent  out  homeless.  "What  the  design  of  the 
Almighty  was  in  suffering  the  great  city  to  be 
burned  we  may  not  know.  One  thing  is  fixed  as 
the  eternal  throne,  that  it  will  l)e  overruled  in 
such  a  way  that  greater  good  will  result  from  it 
than  could  liave  been  if  the  disaster  had  not  be- 
fallen the  city,  'flow  it  will  be  brought  about  we 
may  not  be  permitted  to  know.  We  know  some- 
thing of  the  history  of  that  city  up  to  the  time  of 


MYSTERIOUS,  181 

its  burning,  but  what  it  would  have  been  if  no 
such  cahimity  had  befallen  it,  none  can  tell.  God 
often  interposes  to  prevent  evil,  and  to  save  a 
people  from  utter  ruin. 

"God  is  his  own  interpreter, 
And  he  will  make  it  ^Jain.'' 

God  said  to  Abraham,  that  in  his  seed  all  the 
nations  of  the  earth  should  be  blessed.  In  the 
fullness  of  time  that  son  of  promise  was  given. 
And  when  Isaac  was  grown  up,  God  commanded 
Abraham  to  go  to  a  certain  mountain  and  offer 
him  as  a  sacrifice.  There  is  no  reason  to  believe 
that  Abraham  knew  anything  about  the  purpose 
of  the  Almighty.  To  his  mind  it  was  all  wrapped 
in  profound  mystery.  God  had  given  him  the 
son  according  to  promise,  and  in  his  (Isaac's)  seed 
all  the  nations  of  the  earth  were  to  be  blessed. 
But  now  to  offer  him  as  a  sacrifice,  while  as  j'et 
he  liad  no  oftspring,  must  have  appeared  very 
strange  and  mysterious.  Nevertheless  he  went 
forward,  and  would  have  executed  the  command 
of  God  literally  if  there  had  been  no  interposition. 
Abraham  believed  God,  and  his  faith  carried  him 
above  the  dust  and  must  of  human  reason.  He 
"knew  that  God's  promise  would  march  right 
forward  to  fulfillment."  Abraham's  faith  never 
shone  more  brii;:btlv  than  when  he  stood  over  his 


182  DIVINE    PROVIDENCE. 

boy  with  liis  arm  raised  to  execute  the  command 
of  God. 

"Though  round  him  numerous  tribes, 
Sworn  foes  to  Heaven's  dread  rule,  pitch  their  tents, 
No  waj'ward  doubts  or  coward  fears  appall 
The  patriarch's  soul.     By  the  bright  hope  sustained, 
That  in  his  seed  all  nations  should  be  blest; 
Calm  and  unmoved  the  delegated  seer 
Submissive  bends  to  the  eternal  will." 

In  the  prophet's  vision  of  the  living  creatures 
attached  to  a  curious  vehicle,  to  which  reference 
w^as  made  in  a  previous  chapter,  w^e  have  suggested 
the  notion  of  myster}-, — the  wheels,  living  crea- 
tures, fire,  rainbow,  whirlwind,  all  compounded, 
moving  forward  and  returning  as  lightniug.  When 
one  went  all  went,  notwithstanding  the  complica- 
tion in  the  machinery.  So  in  the  operations  of 
diviue  providence,  there  often  appears  a  strange 
complication, — wheels  turning  this  way  and  that 
way,  some  revolving  backward  and  some  for- 
ward, and  yet  the  whole  goiug  straight  for- 
ward. The  wheels,  which  w^ere  full  of  eyes,  were 
so'brio:ht  that  they  were  terrible  to  behold.  So 
the  plans  of  God  are  so  vast  that  they  reach  from 
earth  to  heaven,  from  the  beginning  to  the  end 
of  time,  and  streching  far  out  into  eternity;  and 
this  is  one  reason  why  the  operations  of  Provi- 
dence are  often  so  mysterious  to  us.  We  see  only 
in  part;  mere  fragments  of  his  operations;  and 


MYSTERIOUS.  183 

can  not  tell  how  this  or  that  movement  of  the 
wheels  may  be  connected  with  other  movements. 
And  then,  too,  there  is  the  appearance  of  a  wheel 
in  a  wheel,  which  only  increases  the  complication. 
As  we  look  upon  this  vehicle,  and  see  it  moving 
with  lightning  speed,  rolling  as  it  were  in  fire, — 
and  when  the  living  creatures  are  lifted  np  the 
wheels  are  lifted  up,  while  the  spirit  of  the  living 
creatures  is  in  the  wheels,  all  moving  and  re- 
turning as  the  spirit  listeth, — we  are  ready  to 
exclaim:  '-Oh,  the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God.  How  unsearch- 
able are  his  judgments,  and  his  ways  past  finding 
out." 

Afilictions  and  disappointments  are  sometimes 
just  as  necessary  as  health  and  prosperity,  al- 
though we  may  not  at  the  time  be  able  to  give 
any  reason  for  it.  God  is  watching  all  the  time. 
He  sees  the  way  before  us  as  distinctly  as  the  way 
over  which  we  have  gone.  If  there  are  snares 
and  pit-falls  in  advance  of  us  our  heavenly  Father 
sees  them,  and  may  send  afilictions  or  disappoint- 
ments as  messengers  to  turn  us  aside.  We  are 
weak  and  forgetful,  and  if  God  did  not  sometimes 
remind  us  of  our  frailt}',  we  would  seldom  if  ever 
think  of  it.  The  tired,  worn  travelers  that 
appeared  before  Abraham's  tent-door  were  angels 
in   disguise.     "  Sickness  takes  us  aside  and  sets 


184  DlVliXE    PROVIDENCE. 

US  aloue  with  God.  We  are  taken  into  his  private 
chamber,  and  there  he  converses  with  us  face  to 
face.  The  world  is  afar  ofl^,  our  relish  for  it  is 
gone  and  we  are  alone  with  God.  Many  are  the 
words  of  grace  and  truth  which  he  then  speaks  to 
us.  All  our  former  props  are  struck  away,  and 
now  we  must  lean  on  God  alone.  The  things  of 
earth  are  felt  to  be  vanity;  man's  help  is  useless. 
Man's  sympathy  deserts  us;  we  are  cast  wholly 
upon  God,  that  we  may  learn  that  bis  praise  and 
s^mipathy  are  enough.  If  it  were  not  so,  I  should 
spend  less  time  with  God.  If  I  had  not  been 
kept  awake  with  pain  I  should  have  lost  the 
sweetest  experiences  I  ever  had  in  my  life.  The 
disorder  of  my  body  is  the  very  help  I  want  from 
God ;  if  it  does  its  work  before  it  lays  me  in  the 
dast,  it  will  raise  me  to  heaven." 

Blessings  often  come  to  us  in  disguise.  They  are 
angels  unawares.  But  if  properly  entertained 
tliey  will  either  hasten  us  out  of  the  way  of  de- 
struction or  leave  lasting  blessing  behind.  "Why 
should  I  murmur?"  said  Henry  Martyn,  in  his 
last  sickness;  "weakness,  peril,  and  pain  are  but 
the  ministering  angels,  whose  office  it  is  to  con- 
duct me  to  glory."  Arrowsmith  said,  "Adversity, 
like  winter  weather,  is  of  use  to  kill  those  vermin 
which  the  summer  of  prosperity  is  apt  to  produce 
and  nourish."     Rutherford  said,  "The  wise  Lord 


MYSTERIOUS.  185 

loves  to  feed  us  with  hunger,  and  make  us  fat  with 
wants  and  desertions."  Moses  Brown  said,  "A 
great  deal  of  rust  requires  a  rough  file."  Thus 
by  ways  and  means,  not  our  own  choosing,  the 
Lord  manages  to  help  us.  Frederick  the  Great 
one  day  rang  his  bell  several  times,-  and  no  one 
came.  He  opened  the  door  and  found  his  page 
fast  asleep.  Approaching,  intending  to  wake 
him,  he  saw  the  corner  of  a  note  hanging  out  of 
his  pocket.  He  took  the  paper  from  his  pocket, 
and,  upon  reading  its  contents,  found  it  to  be  a 
letter  from  his  mother.  She  was  poor,  and  con- 
cluded the  letter  by  assuring  him  that  the  Lord 
would  bless  him  for  his  good  conduct,  and  for 
sending  home  part  of  his  pay.  He  returned  the 
letter  to  the  youth's  pocket,  and  put  with  it  a 
purse  full  of  ducats.  He  then  returned  to  his 
room,  and  rang  his  bell  so  loud  that  the  page 
.awoke  and  went  in.  "Thou  hast  slept  well,"  said 
the  king.  The  youth  wished  to  excuse  himself,  and 
in  the  excitement  of  the  moment  thrust  his  hand 
into  his  pocket  and  felt  the  purse.  He  drew  it  out 
and,  looking  at  the  king,  commenced  to  weep. 
"What  is  the  matter?"  asked  the  king.  "0  sire," 
said  the  page,  "they  wish  to  ruin  me ;  I  do  not  know 
how  this  money  came  into  my  pocket."  "Why 
friend,"  said  the  king,  "God  often  sends  us  bless- 
ings  while   we    are    asleep.     Send  that   to   your 


186  DIVINE   PROVIDENCE. 

mother;  salute  her  for  me,  and  say  that  I  y'^}^ 
take  care  of  thee." 

Misfortunes  are  often  wrongly  interpreted. 
They  are  most  generally  set  down  as  accidental, 
or  sent  as  a  punishment  for  some  particular 
otfense.  Aniian,  for  instance,  suddenly  loses  his 
property,  or  is  disappointed  in  some  important 
end  he  had  hoped  to  gain.  He  sits  down  to 
grieve  over  it,  never  once  thinking  that  it  was  all 
intended  for  his  good.  He  does  not  see  or  believe 
that  the  hand  of  God  was  in  it;  that  it  was  a  link 
in  tlie  chain  of  events  that  would  end  in  his 
highest  good.  To  ihustrate.  A  merchant  in  the 
city  of  New  York  failed  in  business:  he  gathered 
what  was  left  and  went  to  California.  There  he 
purchased  land  and  built  large  mills.  When  all 
was  completed,  and  he  seemed  to  be  just  ready  to 
regain  his  lost  property,  a  heavy  freshet  swept 
everything  away.  Looking  at  the  sad  work,  he 
was  almost  overcome  with  disappointment.  The 
water  had  carried  away  the  earth  down  to  the 
rock,  and  uncovered  a  rich  vein  of  gold.  What 
he  and  all  the  rest  had  thought  to  be  a  great  mis- 
fortune, turned  out  to  his  advantage.  Thus  in  a 
thousand  wa^'s  we  misunderstand,  and  wrongly 
interpret,  the  operations  of  divine  providence. 
Ordinarily  "our  worst  misfortunes  are  those  that 
never  befall  us." 


MYSTERIOUS.  Ib7 

"If  frieuclless  in  a  vale  of  teai-s  I  stray, 
Where  briers  wound,  and  thorns  perplex  my  way, — 
Still  let  my  steady  soul  thy  goodness  see, 
And  with  strong  confidence  lay  hold  on  thee; 
.With  equal  eye  my  various  lot  receive; 
Resigned  to  die,  or  resolute  to  live; 
Prepared  to  kiss  the  scepter  or  the  rod, 
While  God  is  seen  in  all,  and  all  in  God.' 

From  what  we  are  permitted  to  know  of  the 
Divine  perfections,  it  is  very  evident  that  however 
dark  and  mysterious  God's  ways  may  appear  to  us, 
they  are  intended  for  our  highest  good.  Ten 
thousand  events  are  transpiring  every  day  about 
■which  we  know  little  or  nothing.  Sometimes  we 
see,  or  think  we  see,  with  considerable  distinct- 
ness, then  the  whole  scene  changes,  and  we  are 
lost  in  wonder  and  astonishment.  "That  mys- 
terious suffering  is  not  accidental — it  is  from  God; 
but  why  and  w^herefore,  and  to  what  end,  we  know 
not.  That  severe  stroke  that  swept  from  your 
eye  the  near,  the  dear,  the  beloved,  is  all  w^rapped 
in  m3'stery.  That  storm  that  burst  upon  you  like 
a  thunder-bolt,  and  w^ashed  away  the  accumulation 
of  the  honest  industry  of  many  years,  you  see 
through  a  glass  darkly.  We  know  not  what  it  is, 
nor  whereto  it  tends.  This  only  w^e  know,  that  our 
God  awakened  tlie  storm,  our  Father  commis- 
sioned the  cloud,  and  that  wdiat  we  do  not  see 
now  w^e  shall  see  hereafter,  wlien  we  see  no  more 


188  DIVINE    PROVIDENCE 

through  a  ghiss  darkly,  but  as  face  to  face."  If 
this  "•time  haze"'  were  to  hist  forever;  if  the  future 
had  no  bright  to-morrow,  we  might  well  become 
sad  and  sorrowful.  But  this  smoked  medium, 
through  which  we  are  for  the  present  compelled 
to  look,  will  by  and  by  pass  away;  the  clouds  will 
l)e  scattered ;  the  storms  will  have  subsided;  the 
trials  and  misfortunes  of  many  long  weary  years 
will  have  ended;  and  from  amid  the  brightness 
and  glory  of  that  everhisting  day  we  may  look 
back  over  life's  stormy  voyage  and  say.  Father, 
thou  hast  done  all  thiuf/s  well. 

Because  the  ways  of  providence  are  often  dark 
and  mj'sterious  to  us,  we  arc  not  therefore  to  con- 
clude that  we  are  left  to  ourselves.  God  often 
leads  his  beloved  by  dark  and  intricate  ways;  not 
because  he  delights  in  afflicting  and  disappointing 
his  children,  hut  because  he  sees  it  is  for  their 
highest  good.  I  doubt  if  anything  save  the  im- 
mediate attraction  of  the  cross  of  Jesus  will  ap- 
pear more  excellent  to  the  saints  in  light,  than  the 
glory  and  wisdom  of  God's  providences.  The 
glorified  saint,  as  he  looks  back  over  life's  stormy 
way,  will  see  how  man}'  times  and  for  what  pur- 
pose his  course  was  unexpectedly  changed.  There 
at  that  place  he  will  see  how  near  he  was  to  a 
horrible  pit,  and  at  that  other  place  he  was  on  the 
very  brink  of  ruin.     But  the  finger  of  God  was 


MYSTERIOUS.  189 

there,  and  just  in  the  nick  of  time  caused  his 
course  to  be  changed.  Ah!  the  redeemed  will  say, 
If  m}'  Father  had  not  watched  me  all  the  time  I 
should  have  been  lost.  They  will  realize  more 
fully  than  ever  before  that  he  is  all,  in  all  things ; 
that  he  was  ever  present,  continually  doing  some- 
what for  their  good. 

Life  is  a  state  of  discipline;  and  unless  we  could 
see  and  know  what  in  every  respect  would  assist 
in  preparing  us  for  a  higher  and  holier  state,  and 
unless  also  we  could  see  the  end  from  the  begin- 
ning, we  are  not  in  a  condition  to  dictate  to  Infinite 
Wisdom  what  would  be  best  for  us.  If  Lot  had 
been  left  to  his  own  notions,  he  would  doubtless 
liave  remained  in  Sodom.  Two  thoughts  should 
be  well  impressed  upon  our  minds.  First:  God 
is  seeking  to  prepare  us  for  himself,  and  whatever 
he  does  with  us  and  by  us  points  to  that  glorious 
end.  Second :  He  seeks  to  accomplish  by  us  and 
through  us  the  greatest  possible  amount  of  good. 
Christians  are  not  always  compelled  to  walk  in 
darkness  and  suffer  on  their  own  account.  It  was 
not  for  Aln-aham's  sake  alone  that  God  command- 
ed him  to  leave  his  native  country.  Others  were 
to  be  benefited  as  well  as  himself.  Jeremiah  could 
have  wept  himself  away  for  the  sake  of  others. 

"In  the  pilgrimage  of  this  world,  we  know  not 
whither  we  are  going.     The  pillar  of  cloud  which 


190  DIVINE    PROVIDENCE. 

guides  us  is  absolutely  indepeudent  of  our  disposal. 
We  must  expect  God's  signals,  and  those  indica- 
tions whicli  are  properly  called  the  leadings  of  his 
providences."     It  is  folly  for  us  to  attempt  to  force 
a  way  in  spite  of  providence,  or  attempt  to  throw 
off  the  yoke  that  is  laid  upon  us.     Jonah  tried 
that  experiment.     We  are  so  deplorably  ignorant 
and  short-sighted,  that  we  can  not  tell  what  would 
be  best  for  us ;  and  we  only  exhibit  our  folly  and 
weakness  when  we  attempt  to  select  our  own  way. 
We  can   not  see  how   closely  we  are  hedged  in, 
nor  how  many  threads  there  are  in  the  loom  of 
providence,     God  need  not  shake  the  mountains 
in  order  to  change  our  course,  a  very  little  thing 
may  do  it;  and  out  of  a  small  matter  God  may 
bring  the  most  stupendous    results.     There  was 
nothing  very  remarkable  in  Josej^h's  going  to  see 
his  brethren  at  Shechem,  yet  that  was  one  thread 
in  the  web  of  events,  that  made  him  governor  of 
Egypt.     There  was  nothing  extraordinar}^  in  the 
fact  that  the  asses  of  Kish,the  Benjaminite,  should 
have  strayed,  yet  that  gave  Israel  a  king;    noth- 
ing out  of  the  ordinary  course    of  things,  that 
David  should  visit  his  brethren  at  the  camp  in 
Elah,  yet  Goliath  lost  his  head  by  it.     In  later 
times,  it  was  but  a  small  matter  that  a  Dutchman 
should  cut  a  few  letters  on  the  bark  of  a  tree,  and 
then  transfer  an  impression   of  them    on  paper. 


MYSTERIOUS.  191 

It  was  done  for  the  amusement  of  cliildren;  but 
to  this  little  event  we  trace  the  art  of  printing. 
That  was  a  tiny  vessel  of  only  a  hundred  and 
eighty  tons  burden, — a  mere  speck,  tossed  on  the 
angry  waves  of  the  Atlantic, — but  in  the  hearts 
of  the  men  that  were  on  board  that  little  nut-shell 
(the  May  Flower)  was  wrapped  up  the  germ  of  all 
our  free  institutions,  and  a  pure,  evangelical,  and 
free  Christianity.  Thus  with  individuals  as  well 
as  nations,  events  are  almost  continually  transpir- 
ing of  which  but  little  notice  is  taken  at  the  time; 
and  yet  these  are  the  pivots  upon  which  the  future 
destiny  of  men  and  nations  turns. 

"0  all-preparing  Providence  divine, 

In  thy  large  book,  what  secrets  are  enrolled. 

What  sundry  help  doth  thy  great  power  assign, 
To  prop  the  course  which  thou  intend'st  to  hold! 

What  mortal  sense  is  able  to  define 
Thy  mysteries,  thy  counsels  manifold! 

It  is  thy  wisdom  strangely  that  extends 

Obscure  proceedings  to  apparent  ends." 

It  will  often  strengthen  our  hearts  and  give  us 
courage  to  trust  in  God,  if  we  remember  that  whilst 
his  providences  are  often  mysterious  they  are 
also  universal,  extending  to  everything,  no  matter 
how  insignificant  they  may  appear  to  us.  Nothing 
in  the  universe — from  the  revolution  of  the  plan- 
ets to  the  delicate  penciling  of  the  lone  flower  in 
the  wilderness — is  left  to  the  caprice  of  chance,  or 


192  DIVINE    PROVIDENCE. 

the  iron  rule  of  fate.  God  is  everywhere,  and 
everywhere  at  work.  "We  are  in  a  labyrinth  in- 
deed, but  the  clew  is  in  the  hand  of  infinite  wis- 
dom and  infinite  love."  The  New  Testament  is 
full  of  paradoxes.  Loss  is  gain;  defeat  is  victory; 
sorrow  is  joy;  weakness  is  strength  ;  death  is  life; 
to  go  down  is  to  go  up.  Thus  in  the  mysterious 
leadings  of  providence,  while  we  think  we  are 
going  down  we  are  going  up  ;  and  when  we  are 
losing  we  are  gaining.  Often  when  pressed  on 
every  side  by  inexplicable  mysteries,  we  do  not 
know  what  to  do,  nor  wliich  way  to  turn  our  steps. 
Driven  by  unforeseen  events,  over  wliich  we  can 
exercise  no  control,  first  to  the  right  and  then  to 
left,  we  exclaim,  in  onr  perplexity  and  bewilder- 
ment, that  "all  these  things  are  against  me."  How 
forcil)ly  the  language  of  Scripture  comes  to  the 
mind  under  such  strange  circumstances.  "Clouds 
and  darkness  are  round  about  him:  righteousness 
and  judgment  are  the  habitation  of  his  throne." 
But  thanks  be  to  God,  that  from  out  of  the  thick 
clouds  and  darkness  which  hang  around  the 
throne  words  of  cheer  and  comfort  are  spoken. 
"The  Lord  shall  guide  thee  continually,  and  satisfy 
thy  soul. in  drought,  and  make  fat  thy  bones:  and 
thou  shalt  be  like  a  watered  garden,  and  like  a 
spring  of  water,  whose  waters  fail  not."  "Fear 
thou  not;  fori  am  with  thee:  be  not  dismayed;  for 


MYSTERIOTIR.  193 

I  am  thy  God:  I  will  strengthen  thee;  yea,  I  will 
help  thee;  yea,  I  will  uphold  thee  with  the  right 
hand  of  my  righteousness."  "I  will  never  leave 
thee,  nor  forsake  thee."  "When  thou  passest 
through  the  waters,  I  will  be  with  thee;  and 
through  the  rivers,  they  shall  not  overflow  thee: 
when  thou  walkest  through  the  fire,  thou  shalt 
not  be  burned;  neither  shall  the  flame  kindle  upon 
thee." 

"So,  Chi-istian !  though  gloomy  and  sad  be  thy  days, 

And  the  tempest  of  sorrow  encompass  thee  black; 
Though  no  sunshine  of  promise  or  hope  shed  its  rays 

To  illume  and  cheer  thy  life's  desolate  track; 
Though  thy  soul  writhes  in  anguish  and  bitter  tears  flow, 

O'er  the  wreck  of  fond  joys,  fro»i  thy  bleeding  heart  riven, 
Check  thy  murmuring  sorrows,  thou  lone  one,  and  know 

That  the  chastened  on  earth  are  the  purest  in  heaven; 
And  remember,  though  gloomy  thy  present  may  be, 

That  the  Master  is  coming,  and  coming  to  thee." 
13 


194  DIVINE    PROVIDENCE. 


CHAPTER   IX. 

CONSOLATION      DERIVED      FROM     A      BELIEF      IN      THE      DOCTRINE     OF 

PROVIDENCE.        OMNISCIENCE,    OMNIPOTENCE,    AND 

OMNIPRESENCE    OF    GOD. 

There  is  no  theory,  perhaps,,  with  which  the_ 
human  mind  grapples,  more  cold  and  repulsive 
than  that  Epicurean  atheism  which  represents  the 
Deity  as  inactive  and  unconcerned  ;  that  virtually 
dethrones  and  banishes  him  from  his  own  crea- 
tion. This  cheerless  sentiment,  in  its  practical 
operations,  is  not  confined  to  those  wdio  are 
known  as  skeptics,  hut  may  be  found  even  among 
those  professing  Christianity.  Our  theology  in 
the  main  is  correct.  Men  everywhere  say  that 
they  believe  in  a  providence,  and  then  practically 
deny  it.  I  conceive  that  the  ground  of  this 
practical  skepticism  lies  in  the  failure  to  recognize 
a  providence  in  little  things.  All  perhaps  allow 
that  God  is  in  the  earthquake,  the  hurricane,  and 
the  fall  of  empires  and  kingdoms,  but  they  fail 
to  recognize  his  hand  in  the  rain-drop,  the  snow- 
flake,  and  the  honey-comb.  They  imagine  that 
it  is  easy  enough  to  believe  that  the  Creator  can 


CONSOLATIONS    OF    THE    DOCTRINE.  195 

and  does  keep  the  sun,  moon,  and  stars  in  their 
courses,  but  they  can  not  understand  how  he  can 
number  the  hairs  of  their  heads,  and  notice  the 
sparrow  when  it  falls.  It  is  too  much  for  their 
faith  to  say  that  the  great  God,  who  spake  worlds 
and  SN'stems  into  being,  condescends  to  superintend 
the  forming  of  every  leaf  and  spire  of  grass. 

Everything  in  the  universe  was  so  wnsely  ar- 
ranged in  the  beginning  that  not  anything  new  is 
created.  New  discoveries  are  being  made;  causes 
and  forces  in  nature,  which  for  many  generations 
had  been  concealed,  are  being  brought  to  light, 
but  nothing  new  is  originated.  God  created  the 
heavens  and  the  earth  with  all  their  hosts,  to- 
gether w^ith  all  the  laws  and  forces  in  nature,  in 
six  days,  and  pronounced  the  whole  good  and  very 
good.  The  law  of  gravitation,  the  elastic  power 
of  steam,  the  force  of  electricity,  W' ere  all  there  in 
the  very  morning  of  creation,  but  w'ere  not  dis- 
covered until  after  many  generations  had  passed 
away.  So  now  there  may  yet  be  in  nature  laws 
and  forces  undiscovered.  From  what  has  been 
discovered,  there  is  manifest  the  powder,  wisdom, 
and  benevolence  of  the  Creator,  from  the  highest 
to  the  very  lowest  object  in  creation.  Take  up  a 
plant,  no  matter  how  common  it  is,  and  you  will 
observe  in  its  structure  a  most  wonderful  corre- 
spondence of  one  thing  to  another.     Examine  the 


196  DIVINE    PROVIDENCE. 

branches  and  leaves  on  the  trees,  the  delicate 
penciling  of  the  flowers,  and  you  will  see  the  most 
perfect  order  in  everything, — the  forms,  shadings 
of  color,  lines,  dots,  niches,  each  in  its  proper 
place  and  in  exact  proportion.  N^ow  all  this  is 
the  result,  not  of  a  new  creation,  but  of  a  wise 
and  perfect  arrangement  by  the  Creator  in  the 
beginning.  Yet  all  these  laws  and  forces,  which 
produce  these  eflects,  are  sustained  by  the  power 
of  God. 

Rising  above  tiie  plants  and  flowers  we  find  the 
same  power,  wisdom,  and  benevolence  of  the 
Almighty  exhibited  in  the  creation  of  man.  How 
complete,  how  wonderful  is  man. 

"Mysterious  link  in  being's  endless  chain, 
Midway  from  nothing  to  the  Deity." 

The  most  enlightened  philosophy  of  the  present 
day  recognizes  as  true  the  historical  fact  that  man 
came  upon  earth,  not  by  a  succession  of  beings, 
but  by  a  direct  creation.  "ISTone  of  the  researches 
of  geology,"  says  Mr.  Hitchcock,  "in  any  part  of 
tlie  globe,  have  succeeded  in  bringing  to  light  one 
single  fragment  of  the  fossilized  frame  of  man  in 
any  undisturbed  geological  formation.  Thus,  then, 
the  new  and  brilliant  science  of  geology  attests 
that  man  was  the  last  of  created  beings  on  this 
planet.     H  her  data  are  consistent  and  true,  and 


CONSOLATIONS    OF    THE    DOCTRINE.  197 

worthy  of  scientific  consideration,  she  affords  con- 
clusive evidence  that,  as  we  are  told  in  Scripture, 
he  can  not  have  occupied  the  earth  longer  than 
six  thousand  years." 

There  have  been  many  attempts  among  philos- 
opliers  and  poets  to  describe  the  generic  character 
of  man.  Some  descriptions  are  wise,  and  some 
exceedingly  foolish.  Plato  describes  man  "as  a 
two-legged  animal  without  feathers."  And  it  is 
said  that  Socrates  brought  a  cock  despoiled  of  his 
feathers  into  Plato's  school,  and  exclaimed,  "Be- 
hold the  man  of  Plato."  Franklin  calls  man  "a 
tool-making  animal."  Walker  calls  him  "a  cul- 
tivating animal."  Hazlitt  calls  man  "a  poetical 
animal."  Adam  Smith  calls  man  "an  animal 
that  makes  bargains."  But  laying  all  such  partial 
descriptions  of  man  aside,  we  see  in  his  organ- 
ization, physically,  mentally,  and  morally,  a  most 
wonderful  display  of  wisdom,  power,  and  good- 
ness. We  find  in  him  a  capacity  for  improve- 
ment and  happiness;  and  in  looking  around  we 
find  that  all  the  necessary  means  for  the  proper 
development  of  all  his  faculties  and  powers  have 
been  provided  and  placed  within  his  reach;  so 
that  if  men  are  not  happy  it  is  because  they  re- 
fuse to  use  the  means  provided  for  that  end. 

In  whatever  direction  we  choose  to  look,  we  see 
unmistakable  evidences  of  wisdom  and  <i:oodnes8. 


198  DIVINE    PROVIDENCPL 

Unity  and  design  are  exhibited  in  the  composition 
and  adjustment  of  everything.  There  is  also  a 
uniformity,  and  at  the  same  time  an  ahnost  endless 
variety.  All  things  in  this  beautiful  and  har- 
monious arrangement  are  governed  by  general 
laws.  "But  the  plan,  as  it  is  devised  by  divine 
wisdom,  requires  divine  wisdom  to  execute  it.'' 
We  must  not  suppose,  however,  because  a  wise 
and  benevolent  God  created  all  things,  and 
established  general  laws  by  which  they  are  to 
be  controlled,  that  therefore  these  laws  will  ex- 
ecute their  [lurposes  independently.  We  have 
said  elsewhere,  and  repeat  it  in  tliis  connection, 
that  there  is  nol  a  law  in  the  universe,  either 
natural,  mental,  physical,  or  moral,  but  would  in- 
stantly V)ecome  inoperative  if  the  presence  and 
power  of  God  were  withdrawn.  "The  painter's 
soul  is  no  doubt  thrown  into  his  painting,  and  the 
sculptor's  and  architect's  into  their  statues  and 
buildings;  but  their  souls  meanwhile  exist  apart, 
and  are  capable  of  other  acts  besides  these.  In  a 
sense  as  true  as  it  is  grand,  the  soul  of  the  Creator 
is  streaming  through  the  order  and  life  of  crea- 
tion;  but  meanwhile  he  exists  independent  of  and 
far  above  them." 

But  we  are  in  this  chapter  more  especially  to 
consider  some  of  the  sources  of  comfort  and  con- 
solation arising  from  a  belief  in  the  doctrine  of  an 


CONSOLATIONS  OF  THE  DOCTRINE.       199 

all-pervading  providence,  as  taught  in  the  Holy 
Scriptures, — not  a  belief  in  God's  superintendence 
of  certain  great  events  in  nature,  nor  that  he  is 
more  especially  drawn  toward  great  men,  but 
that  he  in  the  beginning  foresaw  whatsoever  would 
occur  and  provided  for  it;  also,  that  he  is  every- 
where present  to  sustain  and  control  all  laws  and 
events  in  the  kingdom  of  nature  and  grace;  that 
he  directs  the  steps  of  the  good  man,  and  over- 
rules the  evil  designs  and  acts  of  wicked  men  ;  in 
a  word,  that  he  is  almighty,  and  doetli  all  things 
according  to  the  counsel  of  his  own  will. 

The  first  source  of  comfort  to  which  we  call 
attention  is  a  firm,  unyielding  faith  in  the  omnis- 
cience of  the  Almighty.  That  he  is  all-wise  is  as 
clearly  revealed  in  the  Holy  Scriptures  as  that  he 
exists.  "With  him  is  -wisdom  and  strength,  he 
hath  counsel  and  understanding?"  Job  xii.  13. 
"He  that  planted  the  ear,  shall  he  not  hear?  he 
that  formed  the  eye,  shall  he  not  see?"  Ps.  xciv. 
9.  All  things  are  known  unto  him.  He  knoweth 
himself,  his  nature,  and  perfections.  He  knoweth 
all  his  creatures, — all  are  manifest  in  his  sight. 
Heb.  iv.  13.  All  things,  whether  animate  or  in- 
animate, are  known  to  him.  He  knows  the  tiny 
flower  that  blooms  and  fades  alone  in  the  wildei- 
ness.  He  knows  the  insect  that  reposes  on  the 
rose-leaf,     as    well    as     Michael     the    archangel. 


21>U  JilVlNh;    I'KoVlKKiN'.'i:. 

Tliales  being;  asked  whether  a  man  doins:  ill  could 
lie  hid  to  or  be  concealed  from  God,  answered, 
"JSTo,  nor  thinking  neither."  Pindon  says,  "If 
any  man  hopes  that  anything-  will  be  concealed 
from  God  he  is  deceived." 

The  marks  of  God,  everywhere  in  his  wide 
domain,  show  the  wnsdom  of  their  author.  Oh, 
the  depth  both  of  the  wisdom  and  knowledge 
of  God,  displayed  in  arranging  and  providing  for 
a  universe  so  complicated,  and  yet  so  harmoniously 
connected  that  every  one  arrangement  moves  in 
exact  harmony  with  every  other  arrangement. 
What  a  wise  combination  of  wheels  working  in 
wheels  was  necessary  in  order  to  supply  the  wants 
of  every  living  thing.  The  seed  of  a  certain 
plant  may  be  necessary  to  sustain  the  life  of  a  bird, 
while  the  root  supplies  the  wants  of  a  worm. 
Now  all  this  must  have  been  seen  and  provided 
for  when  the  plan  of  the  universe  was  laid.  The 
end  must  have  been  seen  from  the  beginning,  as 
well  as  the  result  of  every  law,  and  combination 
of  laws.  Thus  the  whole  machinery  of  nature 
moves  on  without  a  single  jar, — cause  producing 
eft'ects,  and  these  again  producing  other  eft'ects. 

Let  the  student  of  nature  consider  but  a  few 
things,  and  he  will  be  forced  to  conclude  that  the 
arrangements  in  nature  are  so  ample  and  complete 
as  to  defy  the  power  and  wisdom  of  man  to  have 


CONSOLATIONS  OF  THE  DOCTRINE.       201 

devised.  Take  for  example  the  sunbeam,  com- 
posed, it  is  said,  of  three  different  principles, — the 
chemical,  luminiferous,  and  caloric.  The  first 
has  a  wonderful  influence  in  germinating  plants ; 
the  second  assists  in  secreting  from  the  atmos- 
phere the  necessary  amount  of  carbon,  and  the 
third  is  necessary  to  nurture  the  seed,  and  form 
the  reproductive  elements.  Again,  if  the  air  did 
not  possess  an  undulating  quality  we  should  be 
deprived  of  all  the  advantages  of  speech  and  con- 
versation, and  of  all  the  pleasures  of  music. 
Take  another  view.  Creatures  that  burrow  in 
the  ground  have  bodies  shaped  like  a  wedge. 
Animals  that  live  in  the  artic  regions  are  clothed 
in  fir.  Birds  are  provided  with  liollow  bones  and 
a  downy  covering  suited  to  float  in  the  air.  And 
thus,  if  we  were  disposed  to  continue  the  investiga- 
tion, we  should  find  in  every  department  of  nature 
the  same  wise  and  benevolent  arrangement.  Dr. 
McCosh  says,  "When  we  believe  that  there  is  such 
a  being,  we  feel  as  if  all  were  safe  and  secure;  for 
we  know  that  there  never  can  be  derangement  in 
works  planned  by  infinite  wisdom,  and  protected 
by  an  everywhere  present  and  ever  watchful 
guardian.  Such  a  faith  will  impart  a  holy  courage 
€ven  to  the  most  timid  ;  we  feel  as  if  we  might  be 
unharmed  amid  the  conflagration  of  worlds,  and 
while  the  visible  universe  is  passing  away." 


202  DIVINE   PROVIDENCE. 

It  would  not  seem  to  require  an  extraordinary 
amount  of  credulity  to  believe  that  He  who  so 
wisely  and  graciouslj'  planned  the  universe,  with 
all  its  complication  and  harmou}-,  should  have  in- 
cluded in  that  wise  and  perfect  arrangement  all 
the  necessary  provisions  for  the  present  and  future 
happiness  of  man.  Men  lay  their  plans  for  the 
future,  and  enter  upon  their  execution  without 
knowing  what  the  result  will  be.  They  can  not 
see  into  the  future,  and  hence  can  not  provide 
against  emergencies.  They  may  provide  for  one 
class  of  events,  but  disaster  may  come  from  an 
opposite  direction.  But  wdien  God  in  his  wisdom 
planned  the  universe,  he  saw  the  end  from  the 
beginning,  with  every  possible  and  conceivable 
event  that  could  or  would  occur.  He  saw  as  well 
what  the  raven  would  need  as  what  man  would 
need,  and  hence  was  able  to  provide  for  every- 
thing. God  can  not  be  surprised,  as  men  are  sur- 
prised. 

"A  thousand  nameless  acts, 
That  lurk  in  lonely  secrecy,  and  die. 
Unnoticed,  like  the  trodden  flowers  which  fall 
Beneath  the  proud  man's  foot,  to  Thee  are  known, 
And  written,  with  a  sunbeam,  in  the  book 
Of  life,  where  Mercy  fills  the  briglitest  page." 

A  firm,  Abrahamic-like  faith  in  God  will  bring 
us  into  such  connection  and  union  with  him,  and 


CONSOLATIONS    OF    THE    DOCTRINE.  203 

give  us  Such  clear  couceptions  of  his  wisdom  in 
arranging  and  providing  for  the  final  good  of  man, 
that  nothing  will  be  able  to  separate  us  from  his 
love.  ICvery  possible  event  of  life  was  foreseen  and 
provided  for.  Ko  wind  can  blow  wrong.  Even 
sorrows  and  afflictions,  together  with  the  most 
crael  disappointments,  can  only  help  to  set  "some 
luminous  jewel  of  joy"  in  our  future  crown.  "Our 
very  mourning  shall  be  but  the  enamel  around  the 
diamond ;  our  very  hardships  but  the  metallic 
rim  that  holds  the  opal,  glancing  with  strange 
interior  lire."  Because  "the  violinist  screws  up 
the  key  till  the  tense  cord  sounds  the  concert 
pitch,''  we  are  not  to  suppose  that  he  intends  to 
destroy  it;  neither  ai-e  we  to  suppose  that  because 
God  turns  us  around  he  therefore  intends  to  destroy 
us.  The  violinist  knows  what  each  cord  can  bear; 
so  God  will  not  allow  his  beloved  to  be  over- 
burdened. 

Another  source  of  comfort  arises  from  a  settled 
conviction  of  the  power  of  God.  It  not  only  re- 
quired infinite  wisdom  to  devise  the  plan  for  such 
a  stupendous  work  as  that  of  creation  and  re- 
demption, but  it  also  required  uulimited  power  to 
execute  the  plan.  This  attribute  may  very  readily 
be  inferred  if  we  consider,  in  the  light  of  Scripture, 
the  infinity,  independence,  and  perfections  of  the 
Divine    Character.     The   works   of  creation    and 


204  DIVINE    PROVIDENCE. 

redemption  are  standing  witnesses  of  his  eternal 
power.  "Ah  Lord  God  !  behold,  thou  hast  made 
the  heaven  and  the  earth  bj  thy  great  power  and 
stretched  out  arm,  and  there  is  nothing  too  hard 
for  thee."  Jer.  xxxii.  17.  "God  hath  spoken 
once ;  twice  have  I  heard  this ;  that  power  be- 
longeth  unto  God."  Ps.  Ixii.  11.  "And  all  the 
inhabitants  of  the  earth  are  reputed  as  nothing: 
and  he  doeth  according  to  his  will  in  the  army  of 
heaven,  and  among  the  inhabitants  of  the  earth: 
and  none  can  stay  his  hand,  or  say  unto  him,  What 
doestthou?"  Dan.iv.35.  The  power  of  God  is  not 
only  exhibited  in  the  creation  of  the  universe,  but 
also  in  the  sustenation  of  all  things.  "For  in  him 
we  live,  and  move,  and  have  our  being;  as  certain 
also  of  your  own  poets  have  said,  For  we  are  also 
his  offspring."  Acts  xvii.  28.  "Thou,  even  thou. 
art  Lord  alone;  thou  hast  made  heaven,  the 
heaven  of  heavens,  with  all  their  host,  the  earth, 
and  all  things  that  are  therein,  the  seas,  and  all 
that  is  therein,  and  thou  preservest  them  all." 
Neh.  ix.  6.  "He  upholdeth  all  things  by  the  word 
of  his  power."  The  saints  in  heaven  were  heard 
to  say,  "The  Lord  God  omnipotent  reigneth." 

The  power  of  God  is  as  gloriously  manifest  in 
the  blessed  work  of  redemption  as  it  is  in  the 
creation  and  sustenation  of  all  things.  It  was  a 
sublime  act   to  speak   worlds    and    systems    into 


CONSOLATIONS    OF    THE    DOCTRINE.  205 

being,  and  send  them  whirling  through  space,  but 
"'twas  greater  to  redeem."  "Man,"  says  J.  B. 
Brown,  "and  all  things  were  made  in  concert,  to 
form  part  of  the  same  great  system,  of  which 
man's  life  was  to  be  the  key-note,  and  man  him- 
self was  to  be  the  head.  And  the  whole  system, 
the  whole  structure  of  man  and  the  world,  is 
molded  to  be  the  theater  of  the  redemption  of 
the  sinner, — not  in  Eden,  but  on  Calvary;  and  in 
heaven,  which  is  the  child  of  Calvary,  we  see 
realized  the  whole  idea  of  God."  In  Adam  all 
was  lost.  The  law  was  broken,  and  all  the  powers 
of  darkness  seemed  bent  on  the  endless  ruin  of 
man.  But  God,  through  the  infinity  of  his  eternal 
love,  interposed,  and  in  his  wisdom  devised  and 
by  his  power  executed  a  plan  by  which,  and  in 
which,  he  could  be  just,  and  yet  save  those  that 
were  lost. 

What  a  firm  ground  for  consolation  there  is  in 
this.  He  who  created  all  things  and  redeemed  a 
world  that  was  lost,  is  my  Father  and  friend. 
Weary,  tired  one,  is  not  that  power  by  which  the 
universe  was  made,  and  by  which  it  is  now  sus- 
tained, sufficient  to  sustain  thee?  Can  not  he 
who  beareth  up  the  pillars  of  heaven  bear  thee 
up  also.  Can  not  he  b}^  whose  almighty  power 
Arcturus  and  his  sons  are  still  kept  circling  around 
the  pole  keep  thee  from  falling?     Is  not  he   who 


206  DIVINE    PROVIDENCE. 

executed  all  his  wise  designs  in  creation  and  re- 
demption able  to  execute  all  his  designs  in  refer- 
ence to  thyself?  Is  there  a  weapon  formed  against 
thee  that  can  prevail,  since  God  is  thy  shield  ?  Can 
any  one  find  thee  since  thy  life  is  hid  with  Christ 
in  God?  Can  anv  power  on  the  earth  or  under 
it  crush  thee  down,  seeing  that  God  liath  said,  "I 
will  uphold  thee  with  the  right  hand  of  m}^  right- 
eousness?" Can  any  part  of  the  road  be  too  dark 
and  difficult,  since  God  has  said,  "Fear  thou  not, 
for  I  am  with  thee?"  Can  any  aflliction  be  too 
severe,  since  God  has  said,  "I  will  never  leave 
thee,  nor  forsake  thee  ?"  Can  any  burden  be  too 
heavy,  since  God  has  invited  thee  to  cast  all  thy 
care  upon  him?  Can  any  mountain  be  too  steep 
to  climb,  or  river  too  broad  to  cross,  since  God 
has  said,  I  will  lead  thee?  Beloved,  there  is 
nothing  that  ought  to  excite  either  your  fear  or 
your  dread.  Paul  says:  "Neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  hight,  nor 
depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord."  Rom.  viii.  38,  39.  "He  is 
able  to  save  to  the  uttermost."  Christian,  if  at 
any  time  the  way  becomes  dark  and  difficult;  if 
rugged  mountains  rise  before  thee;  if  thou  shouldst 
come  even  to  the  bank  of  some  wide  ocean;  if 


CONSOLATIONS    OF    THE    DOCTRINE.  207 

then  the  hosts  of  darkness  shoukl  come  in  like  a 
flood,  stand  still,  and  thou  shalt  see  and  feel  the 
salvation  of  God.  "Lo,  these  are  parts  of  his 
ways;  but  how  little  a  portion  is  heard  of  him? 
but  the  thunder  of  his  power  who  can  under- 
stand?"    Job  xxvi.  14. 

"What  is  too  great,  if  we  the  cause  survey  ? 
Stupendous  Architect,  thou,  thou  art  all! 
My  soul  flies  up  and  down  in  thought  of  thee — 
And  finds  herself  but  at  the  center  still! 
I  AM,  thy  name!  existence  all  thine  own! 
Creation's  nothing:  flattered  much,  if  styled 
The  thin,  the  fleeting  atmosphere  of  God." 

The  omnipresence  of  God  furnishes  substantial 
ground  for  lasting  consolation.  This  blessed 
truth  is  very  clearly  and  forcibly  taught  in  the 
Holy  Scriptures.  "Can  any  hide  himself  in  secret 
places  that  I  shall  not  see  him?  saith  the  Lord. 
Do  not  I  fill  heaven  and  earth?  saith  the  Lord." 
Jer.  xxiii.  24.  "But  will  God  indeed  dwell  on  the 
earth  ?  behold,  the  heaven  and  heaven  of  heavens 
can  not  contain  thee."  I.  Kings  viii.  27.  God  is 
everywhere,  in  all  places  at  the  same  time. 
Nothing,  however  minute  it  may  be,  can  trans- 
pire without  his  notice.  One  in  ancient  times 
said,  "  Thou,  God,  seest  me."  Consider  the  individ- 
ualism in  this  declaration — not  the  world  in  gen- 
eral, not  kings  and  princes  only,  not  my  neighbor, 
not   my   friends,   but,    "Thou,    God,   seest   ME." 


208  DIVINE    PROVIDENCE. 

Ah,  "whither  shall  I  go  from  thy  Spirit?  or 
whither  shall  I  tlee  from  thy  presence?  If  I 
ascend  up  into  heaven,  thou  art  there :  if  I  make 
my  bed  in  hell,  behold,  thou  art  there.  If  I  take 
the  wings  of  the  morning,  and  dwell  in  the  utter- 
most parts  of  the  sea  ;  even  there  shall  thy  hand 
lead  me,  and  tljy  riglit  hand  shall  hold  me."  Ps. 
cxxxix.  7-10. 

The  doctrine  of  the  omnipresence  of  God, 
while  it  is  a  source  of  deep  and  lasting  consolation 
to  the  hearts  of  all  good  men,  should  awaken  in 
the  minds  of  all  evit  doers  deep  and  solemn  con- 
siderations. If  God  is  everywhere  at  the  same 
time,  then  every  thought,  purpose,  and  act  is  open 
to  his  inspection.  Men  may  throw  about  them 
the  myterious  garb  of  secrecy  ;  they  may  select 
the  most  secluded  spot  on  earth,  and  hide  from 
the  eyes  of  men;  but  the  eye  of  God  is  upon  them. 
At  every  step  they  are  God-inclosed.  Every 
thought  and  purpose  of  the  heart  is  as  well  known 
to  God  as  if  it  were  in  seven-fold  thunder  pro- 
claimed on  the  mountain  top.  "The  cloud  on  the 
mountain  is  his  covering;  the  muttering  from  the 
chambers  of  the  thunder  is  his  voice ;  that  sound 
on  the  top  of  the  mulberrry-trees  is  his  'going;' 
in  that  wind,  which  bends  the  forest  or  curls  the 
clouds,  he  is  walking ;  that  sun  is  his  still  com- 
manding eye."     During  the  American  war.  as  a 


CONSOLATIONS    OF    THE    DOCTRINE.  209 

British  officer  was  walking  out  early  cue  morning 
he  saw  an  old  man  whom  he  supposed  was  taking 
aim  at  some  object.  He  approached  him,  and 
asked  what  he  was  about.  The  old  man  waved  his 
hand,  by  which  he  expressed  a  desire  to  be  let 
alone.  Presently  the  officer  approached  closer, 
and  taking  him  by  the  arm  said,  "You  old  fool, 
what  are  you  doing?"  The  old  man  said,  "I  am 
worshiping  the  Great  Spirit."  The  officer  then 
asked  where  the  Great  Spirit  was  to  be  found.  To 
which  the  native  replied,  "  Soldier,  where  is  he 
not?" 

The  omnipresence  of  God  to  a  Christian  is  a 
fountain  of  pleasure.  All  his  trials,  temptations, 
persecutions,  afflictions,  losses,  and  w^eaknesses 
are  known  to  him.  He  sees  every  effi)rt  he  makes 
to  do  good  and  to  be  good ;  he  is  present  to  help 
in  every  time  of  need ;  he  is  present  to  direct  the 
steps  of  a  good  man,  and  to  control  and  overrule 
surrounding  events.  When  Jesus  said  to  his  dis- 
ciples, "Lo,  I  am  with  you  alway,"  he  meant  more 
than  that  he  would  be  with  them  as  an  ordinary 
traveling  companion.  "I  am  with  you  alway,"  to 
direct  your  steps,  control  events,  to  open  the  way 
before  you,  defend  and  help  you  at  all  times  and 
in  all  places.  So  he  is  with  his  people — with 
every  member  of  his  flock,  no  matter  how  poor 
and  obscure  he  may  be.    An  old  lady,  living  in  an 

14 


210  DIVINE   PROVIDENCE. 

out  of  the  way  cabio,  was  one  day  visited  by  her 
pastor.  When  the  good  man  entered  the  house 
and  saw  how  destitute  she  was,  he  said,  "Good 
woman,  you  are  very  poor."  "  Sir,"  said  she,  "you 
see  that  I  have  but  little  of  this  world's  goods,  but 
depend  upon  it  I  have  Jesus  with  me."  He  was 
with  the  Hebrews  in  the  furnace,  with  Daniel  in 
the  lions'  den,  with  the  apostles  in  prison,  with 
John  on  the  island  of  Patmos,  with  the  martyrs 
in  the  flames.  ISTothiug  can  befall  one  of  the 
least  of  his  family  without  his  notice;  yea,  more, 
nothing  can  befall  them  without  his  permission. 
"Acompany  of  poor  Christians,"  says  Dr.  Spencer, 
"were  banished  into  some  remote  parts  ;  and  one 
standing  by,  seeing  them  pass  along,  said,  'that  it 
was  a  very  sad  condition  those  poor  people  were 
in,  to  be  thus  hurried  from  the  society  of  men  and 
to  be  made  companions  with  the  beasts  of  the 
field.'  'True,'  said  another,  'it  were  a  sad  condi- 
tion indeed,  if  they  were  carried  to  a  place  where 
they  should  not  find  their  God.  But  let  them  be 
of  good  cheer,  God  goes  along  with  them,  and 
will  exhibit  the  comforts  of  his  presence  wherever 
they  go.  He  is  an  infinite  God  and  filleth  all 
places.' " 

I  conceive  that  when  a  Christian  has  clear  con- 
ceptions of  the  omnipresence  of  the  Almighty, 
and  a  conscious  conviction  within  that  he  is  try- 


CONSOLATIONS    OF    THE    DOCTRINE.  211 

mg  to  do  the  best  he  can,  he  will  be  contented 
with  his  lot  in  life,  be  it  ever  so  trying.  Afflic- 
tions, sorrows,  and  disappointments  may  come, 
but  the  good  hian  realizes  that  it  is  all  under  the 
eye  of  his  Father.  He  will  feel  somewhat  as  St. 
Augustine  did  when  he  said,  "Behold  us  willing 
to  suffer  in  this  life  the  worst  it  may  please  thee 
to  bring  upon  us;  here  lay  thy  rod  upon  us;  'con- 
sume us  here,  cut  us  to  pieces  here,  only  spare  us 
in  eternity.'"  A  mother  gave  her  two  little  ones 
some  books  and  toys  with  which  to  amuse  them- 
selves, while  she  went  up  stairs  to  do  some  work. 
Sometime  after  the  mother  was  gone,  a  timid 
voice  from  the  foot  of  the  stairs  called  out,  "Mam- 
ma, are  you  theie?"  "Yes,  darling."  "All  right 
then,"  said  the  little  voice,  and  the  child  went 
back  to  her  books  and  toys.  A  little  while  after, 
the  same  question  came  from  the  foot  of  the  stairs, 
"Mamma,  are  you  there?"  "Yes,  dear."  "All 
right  then,"  responded  the  little  child,  and  they 
resumed  their  play,  feeling  that  all  was  well.  Thus 
God's  little  ones,  in  their  loneliness,  may  look  up 
by  faith  and  ask,  "My  Father,  art  thou  there? 
And  when  there  comes  the  assurance  of  his  pres- 
ence their  hearts  may  be  quieted."  When  Jacob 
awoke  from  his  sleep,  and  remembered  his  vision, 
he  exclaimed,  "Surely,  God  was  in  this  place  and  I 
knew  it  not." 


212  DIVINE    PROVIDENCE. 

Paul,  in  his  Epistle  to  the  Hebrews,  says,  "Be 
content  with  such  things  as  ye  have,  for  he  hath 
said,  I  will  never  leave  thee,  nor  forsake  thee." 
Here  we  have  a  positive  affirmation  that  God  will 
be  ever  present;  and,  as  we  have  already  said,  this 
divine  presence  with  his  people  means  more  than 
that  general  presence  which  is  extended  equally  to 
all.  It  implies  that  he  will  be  present  to  uphold 
and  help  whenever  and  wherever  it  is  necessary. 
It  implies  that  "whatever  there  is  in  God  of  help 
and  comfort  is  herein  made  over  to  the  believer 
through  Christ.  It  contains  provision  for  body 
and  for  soul  in  life,  in  death,  and  in  eternity.  It 
covers  every  instance,  addresses  itself  to  every 
character,  and  meets  every  emergency."  But  the 
promise  of  the  Father  to  be  ever  present  does 
not  necessarih'  exempt  the  believer  from  afflictions 
and  trials.  This  is  neither  taught  nor  implied. 
"In  the  world,"  said  Jesus,  "ye  shall  have  tribula- 
tion." But  the  promise,  wliile  it  does  not  exempt 
from  the  ills  of  life,  is  nevertheless  full  and  com- 
plete, and  secures  to  the  believer  all  the  help  he 
will  need.  The  winds  may  howl  tempestuously 
about  him,  the  earth  may  l)e  shaken  under  him, 
the  thunders  may  crash  above  him,  his  helm  may 
be  broken,  and  his  sail  rent  in  twain,  until  in  his 
bewilderment  he  may  cry  out,  with  one  of  old, 
"All  these  things  are  against  me."     He  may  be 


CONSOLATIONS    OF    THE    DOCTRINE.  213 

brought  into  perils,  and  even  into  thick  darkness, 
until,  with  the  psalmist,  he  exclaims,  "All  thy 
billows  and  thy  waves  have  gone  over  me."  But 
at  such  times  he  may  with  the  utmost  cou- 
iidence  look  heavenward  and  say,  "My  Father, 
hast  thou  not  said,  'I  will  never  leave  thee  nor 
forsake  thee?'" 

God  has  not  said  to  you,  brother  or  sister,  that 
you  should  never  go  through  fire  and  flood ;  but 
he  did  say,  blessed  be  his  name,  "  When  thou 
passest  through  the  waters  I  will  be  with  thee, 
and  through  the  rivei's,  they  shall  not  overflow 
thee."  He  has  not  said  that  you  should  never 
be  an  orphan,  but  he  authorized  you  to  say, 
"When  my  father  and  my  mother  forsake  me,  then 
the  Lord  will  take  me  up."  He  did  not  tell  you 
that  you  should  not  be  afflicted,  but  he  did  say 
that  "our  light  afiliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory."  He  did  not  say 
that  you  should  not  be  tempted,  but  he  did  say 
that  you  should  not  be  "tempted  above  that  ye 
are  able,"  and  with  the  temptation  there  should  be 
a  way  to  escape.  He  did  not  say  that  you  should 
never  get  old,  but  he  did  say,  "Even  to  your 
old  age  I  am  he;  and  even  to  hoar  hairs  will  I 
carry  you :  I  have  made,  and  I  will  bear ;  even  I  will 
carry,  and  will  deliver  j-ou."     He  did  not  say  that 


214  DIVINE    PROVIDENCE. 

you  should  not  be  persecuted,  but  he  did  say, 
"Blessed  are  they  which  ai'e  persecuted  for  right- 
eousness'sake :  for  theirs  is  the  kingdom  of  heav- 
en." He  did  not  say  that  you  should  luive  the 
honors  of  this  world,  but  Jesus  said,  "If  any  man 
serve  me,  him  will  my  Father  honor."  "When 
Polycarp  was  asked  to  deny  the  truth,  he  answer- 
ed, "Eighty  and  six  years  have  I  served  my 
Savior,  and  he  hath  never  done  me  any  harm; 
and  shall  I  deny  him  now?"  "Wilberforce  re- 
marked, "T  can  scarcely  understand  why  my  life 
is  spared  so  long,  except  it  is  to  show  that  a  man 
can  be  as  happy  without  a  fortune  as  with  one." 
Soon  after,  when  his  only  daughter  died,  he  wrote, 
"I  liave  often  heard  that  sailors  on  a  voyage  will 
drink  'triends  astern'  till  tbey  are  half-way  over, 
then  'friends  ahead.'  With  me  it  has  been 
'friends  ahead'  this  long  time."  Happy  in  old 
age,  because  God  is  present  to  uphold  with  the 
right  hand  of  his  righteousness.  A  stranger 
said  to  Mr.  Venn,  "Sir,  I  think  you  are  on  the 
wrong  side  of  fifty."  "On  the  wrong  side  of 
fifty?"  said  Mr.  Venn.  "No,  sir;  I  am  on  the 
right  side  of  fifty."  "Surely,"  the  stranger  replied, 
"you  must  be  turned  fifty?"  "Yes,  sir,"  added 
Mr.  Venn,  "but  I  am  on  the  right  side  of  fifty; 
for  every  year  I  live  I  am  nearer  my  crown  of 
glory." 


CONSOLATIONS  OF  THE  DOCTRINE.       215 

Once  iu  a  wliile  as  the  storms  incident  to  liuniau 
life  burst  with  all  their  pent-up  fury  upon  tlie 
Christian's  head,  lie  may  exclaim,  with  Rachel,  "I 
am  weary  of  life,"  or  with  David,  ''Oh  that  I  had 
wings  like  a  dove,  for  then  would  I  fly  away  and 
be  at  rest/'  He  may  be  compelled  to  walk  in 
darkness.  To  his  mind  the  mystic  wheels  of 
divine  providence  are  turning  backward.  At 
such  times,  from  out.  of  the  thick  clouds  which  are 
around  the  throne,  a  voice  may  be  heard — it  is 
the  voice  of  God  :  "For  a  small  moment  have  I 
forsaken  thee ;  but  with  great  mercies  will  I 
gather  thee.  In  a  little  wrath  I  hid  my  face 
from  thee  for  a  moment ;  but  with  everlasting 
kindness  will  I  have  mercy  on  thee,  saith  the 
Lord  thy  Redeemer."'  "For  the  mountains  shall 
depart,  and  the  hills  be  removed;  but  my  kind- 
ness shall  not  depart  from  thee,  neither  shall 
the  covenant  of  my  peace  be  removed,  saith  the 
Lord,  that  hath  mere}'  on  thee."  How  unreason- 
able, then,  in  the  face  of  such  assurances,  for  a 
Christian  to  doubt  or  be  in  the  least  intimidated. 
Every  possible  condition  in  which  b^  may  be 
placed  is  completely  hedged  in  by  promises,  for 
every  step  of  his  way  was  foreseen  and  provided 
for;  every  nook  and  corner,  every  temptation, 
sorrow,  and  affliction  was  arranged  for  in  the 
most  ample  manner.    The  whole  journey  has  been 


21 G  DIVINE    PROVIDENCE. 

strewed  with  living  promises,  and  God,  by  his 
almighty  power  and  universal  presence,  is  abun- 
dantly able  to  execute  all  the  plans  his  wisdom 
devised.  Gotthold  remarked  that  tlie  world  was 
like  an  ocean,  on  which  most  of  the  mariners  are 
shipwrecked  in  pleasant  weather.  ''On  this  ocean 
I  am  steering  my  little  bark.  Be  with  me,  0  my 
God,  and  guide  me  to  the  wished-for  shore.  It 
will  matter  little  then  whether  I  sailed  in  calm 
and  sunshine,  or  through  storms  and  tempests." 
St.  Chrysostom,  who  suffered  under  the  Empress 
Eudoxia,  told  his  friend  Cyricus  how  he  had  arm- 
ed himself  beforehand.  "I  thought,"  said  he, 
'■will  she  banish  me?  'The  earth  is  the  Lord's 
and  the  fullness  thereof.'  Take  away  my  goods? 
Naked  came  1  into  the  world,  and  naked  must  I 
return.  Will  she  stone  me?  I  remembered 
Stephen.  Behead  me?  John  the  Baptist  came 
into  my  mind." 

A  Christian  has  nothing  within  himself  of  which 
he  can  boast;  but  when  firmly  planted  upon  the 
rock  of  God's  wisdom,  power,  and  universal 
presence,  he  can  be  calm  and  composed.  Let  the 
great  wheels  of  providence  turn  as  they  will,  fast 
or  slow,  backward  or  forward,  it  is  God  that 
causes  them  to  revolve.  If  I  do  not  and  can  not 
understand  the  workings  of  the  cogs  in  the 
wheels,   my   Father  does.     If  I   can   only   see  in 


CONSOLATIONS    OF    THE    DOCTRINE.  217 

part,  my  Father  sees  it  all ;  and  in  due  time  I  shall 
see  as  I  am  seen. 

"Father,  oh  with  patience  bless  us, 
Till  each  seeming  ill  be  past; 
Let  whatever  gloom  oppress  us, 
All  must  end  in  light  at  last." 


218  DIVINE    PROVIDENCE. 


CHAPTER   X. 

CONSOLATION      ARISING      FROM      A     BELIEF      IN      THE      DOCTRINE     OP 

PROVIDENCE — CONTINUED.      IMMUTABILITY,    JUSTICE, 

AND    VERACITY    OF    GOD. 

In  the  preceding  chapter  we  endeavored  to 
demonstrate  the  fact  that  the  wisdom,  power,  and 
omnipresence  of  God  were  all  directly  connected 
with  the  government  of  the  nni verse,  and  were 
all  pledged  to  secure  for  man  the  highest  possible 
good  ;  and  that  because  these  perfections  of  the 
divine  nature  were  so  closely  allied,  and  so  insep- 
arably connected  with  every  conceivable  event  in 
life,  it  therefore  formed  a  source  of  lasting  con- 
solation to  the  hearts  of  all  who  trusted  in  God. 
Whether  God  could  have  flung  a  world  from  the 
finger  of  his  omnipotence,  and  sent  it  whirling  in 
its  orbit,  so  constituted  that  there  should  have 
been  nothing  but  a  few  general  laws,  and  those 
laws  entirely  free  from  all  complexity,  so  that  all 
coming  events  could  have  been  reckoned  with  as 
much  certainty  as  the  astronomer  reckons  the 
time  of  an  eclipse,  is  not  for  us  to  say.  Certain 
it  is  that  we  are  not  placed  in  any  such  world. 


CONSOLATIOxXS    OF    THE    DOCTRINE,  219 

There  are  some  general  laws  by  which  some  things 
are  so  governed  that  both  the  cause  and  the  effect 
may  be  seen  and  well  understood.  The  astronomer 
can  tell  the  very  minute  of  an  eclipse  ten  or 
twenty  years  before  its  occurrence;  but  he  can 
not  tell  what  will  be  on  the  morrow.  Whether  it 
will  rain  or  shine,  whether  he  will  be  sick  or  well, 
living  or  dying,  he  can  not  tell.  The  events  of 
life  in  the  future  are  for  the  most  part  all  locked 
up — an  unsolved  problem.  How  reasonable  then 
is  the  doctrine  of  providence,  which  includes  not 
only  those  general  ideas,  but  every  minute  partic- 
ular. In  the  design,  creation,  and  sustenation  of 
all  things,  we  see  most  beautifully  blended  the 
power,  wisdom,  and  omnipresence  of  the  Creator. 
In  this  chapter  we  propose  to  consider  other 
attributes  and  perfections  of  the  Divine  Character, 
as  they  stand  connected  with  the  government  of 
the  universe,  and  from  which  Christians  may 
derive  strength  and  comfort  under  the  most  trying 
circumstances  in  life.  If  Christians  knew  more 
about  the  attributes  and  perfections  of  the  Divine 
Being,  as  they  are  revealed  in  the  Holy  Scriptures, 
they  would  see  more  in  him  to  revere,  and  love, 
and  trust.  There  is  enough  in  God  to  meet  and 
satisfy  every  want  of  the  soul  for  time  and  eter- 
nity. Bishop  Hall,  when  speaking  of  the  fullness  of 
God,  says:  "Though  numl)erless  drops  be  in  the  sea, 


220  DIVINE    PROVIDENCE. 

yet  if  one  be  taken  out  of  it  it  hath  so  luact.  the 
less,  though  insensibly;  but  God,  beca'^R'^  bt"  is 
infinite,  can  admit  of  no  diminution.  Therefore 
are  men  niggard!}',  because  the  more  they  trive 
the  less  they  have.  But  thou,  Lord,  mayst  give 
what  thou  wilt  witliout  abatement  of  thy  store. 
Good  prayers  never  come  weeping  home.  I  am 
sure  I  shall  receive  either  what  I  ask  or  what  I 
should  ask.''  He  that  hath  God  hath  all  things. 
Paul  said  to  Christians  in  his  day,  and  to  us  as 
well:  "For  all  things  are  yours;  whether  Paul,  or 
Apollos,  or  Cephas,  or  the  world,  or  life,  or  death, 
or  things  present,  or  things  to  come;  all  are  yours; 
and  ye  are  Clirist's;  and  Christ  is  God's.  I.  Cor. 
iii.  21-23.  "Take  a  pen,"  says  Dr.  Spencer,  "and 
write  down  riches,  honors,  preferments,  they  are 
all  but  as  so  many  ciphers;  they  signify  nothing; 
but  write  down  God  alone,  and  he  will  raise  them 
to  thousands,  hundreds  of  thousands.  And  then 
it  is  that  a  Christian  is  truly  happy, — when  he 
can  find  in  himself  and  all  things  in  his  God." 

"The  soul  reposing  on  assured  relief, 
Feels  herself  happy  amidst  all  her  grief; 
Forgets  her  labor  as  she  toils  along, 
Weeps  tears  of  joy,  and  bursts  into  a  song." 

The  first  grounds  of  consolation  we  shall  con- 
sider in  this  connection  is  the  immutability  of  God. 
This  attribute  he  claims  as  peculiar  to  himself.    "I 


CONSOLATIONS    OF    THE    DOCTRINE.  221 

aiu  the  Lord,  I  change  not."  Mai.  iii.  6.  "The 
counsel  of  the  Lord  standeth  forever,  the  thoughts 
of  his  lieart  to  all  generations."  Ps.  xxxiii.  11. 
"Every  good  gift  and  every  perfect  gift  is  from 
above,  and  cometh  down  from  the  Father  of 
lights,  with  whom  is  no  variableness,  neither 
shadow  of  turning."  Jas.  i.  17.  Mutability  be- 
longs to  creatures,  but  not  to  the  Creator.  Man, 
even  in  his  best  estate,  was  mutable  and  fell. 
Angels  in  their  original  purity  were  mutable  and 
liable  to  change,  and  did  apostatize.  'Good  men 
are  mutable  and  sometimes  fall.  God  alone  is 
immutable.  "I  am  the  Lord,  I  change  not."  He 
is  the  same  yesterday,  to-day,  and  forever.  He  is 
unchangeable  in  his  nature,  attributes,  perfections, 
and  purposes.  He  is  unchangeable  in  his  love, 
promises,  and  threatenings. 

This  perfection  in  the  divine  nature,  more  per- 
haps than  any  other  of  his  attributes,  distinguishes 
him  from  human  nature.  And  on  account  of  this 
divine  perfection,  order,  harmony,  and  steadfast- 
ness are  maintained  in  the  universe  of  matter  and 
mind.  If  God  were  changeable  as  men,  or  even 
as  angels  are,  there  would  be  but  little  uniformity 
in  his  government,  and  no  security  whatever  in 
his  promises.  What  God  has  said  that  he  will 
do.  The  heavens  may  pass  away,  the  moon  and 
stars  may  fall,  and  the  earth  dissolve,  but  his  word 


222  DIVINE    PROVIDENCE. 

must  and  will  stand  unmoved  forever.  "The 
grass  may  wither,  the  flower  fade,  but  the  word  of 
the  Lord  shall  endure  forever."  A  minister,  in 
his  pastoral  work,  visited  a  pious  but  poor  woman, 
and  during  his  stay  noticed  that  her  Bible  was 
marked  at  diflerent  places  with  the  letters  T  and 
P.  Not  knowing  what  this  might  mean,  he  asked 
the  good  woman  to  explain.  "Oh,"  said  she, 
"those  are  the  promises  in  my  precious  Bible. 
There  are  many  of  them,  you  see,  I  have  tried;  so 
I  marked  them  T ;  and  many  I  have  proved,  and 
I  know  that  they  are  true,  so  I  marked  them  P." 
"  Promises,"  says  Spurstowe,  "  are  like  bonds, 
which  depend  altogether  upon  the  sutficiency  of 
the  surety.  If  a  beggar  seal  an  instrument  for 
the  payment  often  thousand  pounds,  Avho  esteems 
it  to  be  any  better  than  a  blank?  But  if  a  man 
of  estate  and  ability  do  bind  himself  to  pay  such  a 
sum,  it  is  looked  upon  as  so  much  real  estate;  and 
men  value  themselves  by  such  bills  and  bonds  as 
well  as  by  what  is  in  their  own  possession.  God, 
who  hath  made  such  rich  promises  to  believers,  is 
able  to  perform  what  he  hath  spoken." 

An  objection  is  sometimes  urged  against  the 
idea  of  God's  immutability  on  this  ground.  It  is 
said,  for  example,  that  the  wrath  of  God  abideth 
on  the  wicked;  but  suppose  that  that  wicked  man 
should  repent  and  tarn  from  his  wickedness,  then 


CONSOLATIONS    OF    THE    DOCTRINE.  223 

the  wrath  of  God  toward  him  would  cease.  Yes, 
this  is  a  blessed  truth.  There  is  iii  this  a  change 
in  the  divine  administration  toward  the  sinner 
relatively,  but  there  is  no  change  in  the  principles 
of  the  administration  ;  that  is  immutable.  It  is 
fixed  as  the  eternal  throne  to  treat  all  characters 
the  same.  There  is  a  change,  not  in  the  adminis- 
tration of  the  law,  but  in  the  subject  of  the  law. 
Man  unregenerated  is  under  the  condemnation  of 
the  law,  but  when  he  repents  and  turns  to  God 
he  is  received  under  the  protection  of  the  law. 
Christ  met  and  fully  satisfied  the  claims  of  the  law 
by  his  death  on  the  cross;  hence  Paul  says,  "There 
is  therefore  now  no  condemnation  to  them  which 
are  in  Christ  Jesus."  The  law  remains  forever  the 
same,  condemning  all  who  are  out  of  Christ,  and 
justifying  all  who  are  in  Christ.  "God  is  immutably 
determined  to  give  or  withhold  blessings  accord- 
ingly." He  has  declared  once  for  all  and  forever 
that  the  wicked  (character)  shall  perish ;  and  the 
righteous  (character)  shall  be  saved.  Men  may 
change  in  their  relation  to  the  law,  but  the  law  is 
immutable.  One  passage  of  scripture  on  this 
point  will  suffice:  "Therefore,  thou  son  of  man, 
say  unto  the  children  of  thy  people.  The  right- 
eousness of  the  righteous  shall  not  deliver  him 
in  the  day  of  his  transgression :  as  for  the  wicked- 
ness of  the  wicked,  he  shall  not  fall  thereby  in 


224  DIVINE    PROVIDENCE. 

the  day  that  he  turneth  from  his  wickedness ; 
neither  shall  the  righteous  be  able  to  live  for  his 
righteousness  in  the  day  that  he  sinneth.  When 
I  shall  say  to  the  rigliteous,  that  he  shall  surely 
live ;  if  he  trust  to  his  own  righteousness,  and 
commit  iniquity,  all  his  righteousness  shall  not  be 
remembered  ;  but  for  his  iniquity  that  he  hath 
committed,  he  shall  die  for  it.  Again,  when  I 
say  unto  the  wicked,  Thou  shalt  surely  die;  if  he 
turn  from  his  sin,  and  do  that  which  is  lawful  and 
right;  if  the  wicked  restore  the  pledge,  give  again 
that  he  had  robbed,  walk  in  the  statutes  of  life, 
without  committing  inquity ;  he  shall  surely  live, 
he  shall  not  die."  Ezekiel  xxxiii.  12-15.  From 
wliat  is  here  taught  we  can  not  fail  to  see  that  the 
ways  of  God  are  equal,  and  that  it  is  immutably 
fixed  (not  decreed)  that  the  righteous  (character) 
shall  be  saved  and  the  wicked  (character)  shall 
perish. 

To  illustrate  still  further  the  immutability  of 
God  :  He  has  said  that  "the  saints  of  the  Most 
High  shall  take  the  kingdom,  and  possess  it  for- 
ever and  ever."  And  so  it  shall  be.  God  has 
not  immutably  determined  who  shall  be  the 
saints  ;  all  may  be  if  they  will ;  but  the  saints, 
whoever  they  may  be,  shall  have  the  kingdom. 
No  matter  how  poor  and  despised  among  men  they 
may  be  ;  no  matter  what  their  trials  and  conflicts 


CONSOLATIONS    OF    THE    DOCTRINE.  225 

may  be.  Their  way  through  life  may  be  ever  so 
dark  and  rugged  ;  all  the  powers  of  earth  and 
hell  may  rise  against  them — God  has  said  that 
they  shall  have  the  kingdom ;  and  so  it  will 
be,  though  the  heavens  falk  "Oh,  I  wonder," 
asks  the  desponding  saint,  "wdiether  I  shall  ever 
be  saved?"  You  need  not  wonder  at  all.  If  you 
"trust  in  the  Lord  and  do  good,"  you  have  the 
promise  which  can  not  fail.  "But  the  way  is  so 
dark  and  difficult."  IS^o  matter,  since  God  has 
said  that  he  w'ould  be  with  you  to  uphold  and 
strengthen  3^ou.  He  has  made  all  the  necessary 
provisions  for  your  journey,  and  has  thrown  up  a 
way  wdiich  is  above  the  common  w^ays  of  life,  and 
not  one  jot  or  tittle  of  his  word  shall  fail.  Plis 
owm  w^ords  are  these:  "God  is  not  a  man,  that  he 
should  lie;  neither  the  son  of  man,  that  he  should 
repent:  hath  he  said,  and  shall  he  not  doit?  or 
hath  he  spoken,  and  shall  he  not  make  it  good?" 
ITum.  xxiii.  19.  God  is  allwise,  and  therefore 
would  not  promise  what  he  could  not  make  good. 
He  is  omnipotent,  and  is  therefore  able  to  do  all 
that  he  promised.  He  is  immutable,  and  therefore 
must  do  all  he  has  said.  From  these  attributes 
and  perfections  of  the  Divine  Character,  the  Chris- 
tian may  draw  constant  satisfaction.  Faith  in 
God  is  the  lever  that  often  turns  darkness  into 
light.     A  poor  little  orphan  boy  asked  a  lady,  one 

15 


226  DIVINE    PROVIDENCE. 

cold  day,  to  permit  him  to  clean  away  the  snow 
from  her  steps.  "Do  you  get  much  to  do?"  asked 
the  lady.  "Sometimes  I  do,"  was  answered,  "but 
often  I  get  very  little."  "Are  you  not  then  afraid 
that  you  will  not  get  enough  to  live  on?"  "Don't 
you  think,"  said  the  boy,  "that  God  will  take  care 
of  me,  if  I  put  my  trust  in  him  and  do  the  best  I 
"can?"  Some  naturalists  desired  to  obtain  some 
beautiful  flowers  that  grew  on  the  side  of  a  dan- 
gerous precipice  in  the  Scotch  Highlands.  They 
ottered  a  boy  a  considerable  sum  of  money  if  he 
would  descend  by  a  rope  and  secure  them.  He 
looked  at  the  money  and  then  at  the  danger,  and 
replied,  "I  will  go  down,  if  my  father  will  hold 
the  rope."  Here  is  faith,  simple  and  unwavering. 
Are  we  not  as  safe  in  the  hands  of  the  inmiutable 
God  as  that  little  boy  was  in  the  hands  of  his 
father? 

"The  steps  of  Faith 
Fall  on  the  seeming  void,  and  find 
The  rock  beneath." 

Another  source  of  comfort  is  the  justice  of  God. 
This  is  that  perfection  of  his  nature  "whence 
arises  the  absolute  rectitude  of  his  moral  govern- 
ment," by  which  equal  laws  are^  prescribed  and 
equal  rewards  and  punishments  are  dispensed. 
Justice,  as  an  attribute,  is  not  independent  of  the 
other  attributes  and  perfections,  but  acts  in  bar- 


CONSOLATIONS    OF    THE    DOCTRINE.  227 

mony  with  them.  God  is  just  iu  and  of  himself. 
Man  may  he  just  according  to  some  established 
rule  or  la\v,  but  God  has  no  law  without  himself. 
He  is  just  in  liis  very  nature,  independent  of  all 
law,  and  is  the  source  of  all  justice.  This  perfec- 
tion of  the  divine  nature  has  been  distinguished 
into  remunerative  and  punitive  justice.  The  for- 
mer implies  a  proper  distribution  of  rewards,  and 
the  latter  im})lies  the  infliction  of  punishment  for 
w^rong-doing.  Caussin,  when  speaking  of  justice 
and  mercy,  says  that  "justice  and  mercy  are  the 
two  arms  of  God  which  embrace, bear,  and  govern 
the  whole  world;  they  are  the  two  engines  of  the 
great  Archimedes,  which  make  heaven  descend 
upon  earth  and  earth  mount  up  to  heaven.  They 
are  the  bass  and  treble  strings  of  the  great  lute  of 
heaven,  which  make  all  the  harmonies  and  tunable 
symphonies  of  this  universe.  I*[ow  as  mercy  is 
infinite,  so  is  justice.  The  divine  essence  hold- 
etli  these  two  perfections  as  the  two  scales  of  the 
balance,  always  equally  poised." 

The  justice  of  God  is  so  clearly  taught  in  the 
Holy  Scriptures  that  we  need  only  refer  to  a  few 
passages.  "He  is  the  Rock,  his  work  is  perfect: 
for  all  his  ways  are  judgment:  a  God  of  truth 
and  without  iniquit3',just  and  right  is  he."  Dent, 
xxxii.  4.  "Justice  and  judgment  are  the  habita- 
tion of  thy  throne :  mercy  and  truth  shall  go  before 


228  DIVINE    PROVIDENCE. 

thy  face."  Ps.  Ixxxix.  14.  "There  is  no  God  else 
beside  me  ;  a  just  God  and  a  Savior."  Isa.  xlv.  21. 
"Who  will  render  to  every  man  according  to  hia 
deeds."     Rom.  ii.  6. 

It  being  well  established  from  the  Holy  Script- 
ures that  God  is  just  in  his  nature,  it  will  not  be 
difficult  to  understand  and  believe  that  he  is,  and 
will  be,  Justin  his  administration  of  all  the  affairs 
of  his  government.  He  is  just  in  all  his  works 
and  ways,  and  will  ultimately  render  to  every  man 
according  to  his  works.  The  queen  of  France, 
Anne  of  Austria,  said  to  her  enemy,  Cardinal 
Richelieu  :  "My  lord  cardinal,  there  is  one  fact 
which  you  seem  to  have  entirely  forgotten.  God 
is  a  sure  paymaster.  He  may  not  pay  at  the  end 
of  every  week,  or  month,  or  year;  but  I  charge 
you  remember  that  he  pays  in  the  end."  God  is 
just  in  all  the  operations  of  his  providences.  Un- 
certain, inexplicable,  and  unequal  as  some  of  his 
ways  may  appear  to  us  now,  it  is  fixed  as  the 
eternal  throne  that  justice  will  be  meted  out  to 
every  one  in  the  end.  "Say  ye  to  the  righteous, 
that  it  shall  be  well  with  him  :  for  they  shall  eat 
the  fruit  of  their  doings.  Woe  unto  the  wicked ! 
it  shall  be  ill  'with  him  :  for  the  reward  of  his 
hands  shall  be  given  him."  Is.  iii.  10,  11.  In  the 
past,  more  especially  than  now,  God  permitted  his 
beloved  ones  to  be  severely  dealt  with.     Many  of 


CONSOLATIONS  OF  THE  DOCTRINE.       229 

them  were  most  cruell}'  tortured  and  put  to  death. 
God  saw  it  all  and  permitted  it  to  be  so. 

"The  sun  of  justice  may  withdraw  his  beams 
Awhile  from  earthly  ken,  and  sit  concealed 
In  dark  recess,  pavilioned  round  with  clouds; 
Yet  let  not  guilt  presumptuous  rear  her  crest. 
Nor  virtue  droop  despondent;  soon  these  clouds. 
Seeming  eclipse,  will  brighten  into  day. 
And  in  majestic  splendor  he  will  rise, 
With  healing  and  with  terror  on  his  wing.' 

Complicated  and  mysterious  as  the  revolutions 
of  the  wheels  of  providence  mav  now  appear  to 
our  beclouded  vision,  "the  Judge  of  the  whole 
earth  will  do  right."  "When  the  celestial  gates  of 
paradise  were  opened  to  John,  on  the  island  of 
Patnios,  he  saw,  among  other  things,  a  grea 
multitude  standing  on  what  seemed  to  him  to  be 
a  sea  of  glass  mingled  with  fire.  The}'  were  such 
as  had  gotten  the  victory  over  the  beast,  and  over 
his  mark,  and  over  the  number  of  his  name.  And 
as  he  gazed  upon  them  he  heard  them  "sing  the 
song  of  Moses  the  servant  of  God,  and  the  song 
of  the  Lamb,  saying.  Great  and  marvelous  are  thy 
works,  Lord  God  Almighty;  just  and  true  are  thy 
\yiijs,  thou  King  of  saints."  From  this  lofty  em- 
inence in  the  better  land  they  may  have  been 
retrospecting  the  past — looking  over  the  way  they 
had  traveled.  Perhaps,  while  in  the  conflicts  of 
life,    they    had    sometimes    thought   and    felt   as 


230  DIVINE    PROVIDENCE. 

Christians  now  think  and  feel — that  the  balances 
were  not  always  kept  even.  But  now,  seeing  the 
past  in  a  clearer  light  and  from  a  very  different 
stand-point,  and  being  made  acquainted  with  the 
designs  and  purposes  of  God,  they  could  feel  and 
say  that  his  ways  were  just  and  righteous  alto- 
gether. 

It  is  often  very  difficult  for  even  the  best  of 
Christians  to  understand  how  it  is  that  God  is  no 
respecter  of  persons.  One  is  raised  up  and  another 
is  put  down  ;  one  amasses  wealth  and  another 
remains  poor;  one  seems  to  glide  along  smoothly 
and  easily,  whilst  another  is  full  of  trouble  and. 
sorrow.  David  was  for  awhile  severely  tempted 
over  this  seeming  partiality,  especially  when  he 
considered  the  prosperity  of  the  wicked.  "I  was 
envious  at  the  foolish,  when  I  saw  the  prosperity 
of  the  wicked.  For  there  are  no  bands  in  their 
death:  but  their  strength  is  firm.  They  are  not 
in  trouble  as  other  men.  *  *  *  Their  eyes 
stand  out  with  fatness  :  they  have  more  than  heart 
could  wish."  Ps.  Ixxiii.  3-5,  7.  David  was  sorely 
pressed  in  spirit,  and  ready  to  find  fault  with  the 
divine  administration.  It  seemed  to  his  beclouded 
mind  that  the  dispensations  of  God's  providences 
were  unequal,  and  that  this  was  incbmpatible 
with  the  eternal  principles  of  justice.  In  this  com- 
plaint he  seems  even  to  doubt  the  very  existence  of 


CONSOLATIUNS    OF    THE    DOCTKINE.  231 

Providence.  The  wicked  were  better  off  than  the 
righteous  ;  they  had  all,  and  even  more  than  heart 
could  wish.  Tlien  they  had  no  bands  in  their 
death.  lu  a  word,  the  ungodly  had  it  better  than 
the  godly,  and  there  was  no  advantage  in  trying 
to  be  good.  These  were  some  of  liis  reflections ; 
and  as  he  thus  looked  upon  men  from  a  human 
stand-point,  he  became  disquieted  in  spirit,  and  his 
feet  well-nigh  slipped.  David  was  not  the  iirst 
nor  the  last  man  that  took  such  a  gloomy  view  of 
God's  providential  dealing  with  the  children  of 
men.  But  when  he  went  into  the  sanctuary  and 
consulted  with  God,  as  good  men  always  should 
do,  his  spiritual  horizon  was  cleared  up,  and  he 
was  straightway  relieved  from  all  his  anxiety. 
When  he  considered  the  future  state  of  the  rio-ht- 
eons  and  wicked,  in  connection  with  their  present 
state,  he  concluded,  and  justly  too,  that  the  un- 
equal distribution  of  temporal  good  was  no  evi- 
dence of  partiality,  it  only  argued  Jhe  necessity  and 
certainty  of  a  future  settlement ;  that  the  whole 
of  life  here,  whether  prosperous  or  otherwise,  was 
only  a  state  of  trial,  and  at  some  time  justice 
would  be  meted  out  to  every  one.  In  the  experi- 
ence of  David  we  have  a  lively  picture  of  the 
perplexity  and  disquietude  of  many  honest  and 
well-meaning  persons.  But  if  they  would  go  and 
consult  wnth  God  as  he  did,  they  would  see,  as  he 


232  DIVINE    PROVIDENCE. 

saw,  that  the  felicity  of  the  wicked  is  but  of 
short  duration,  and  will  eud  in  wretchedness  at  last. 
They  would  find  also  that  the  crosses,  losses,  and 
difficulties  which  seem  to  suriound  the  righteous 
are  temporary,  and  are  made  instruments  in 
preparing  them  for  a  better  life.  Prosperity  often 
casts  a  veil  over  divine  realities,  which  affliction  and 
disappointment  tear  asunder,  and  thus  affording 
such  views  of  future  realities  as  could  never  other- 
wise be  seen.  Charnock  says  that  "God  often 
lays  the  sum  of  his  amazing  providences  in  very 
dismal  afflictions,  as  the  limner  first  puts  on  the 
dusky  colors  on  which  he  intends  to  draw  the 
portraiture  of  some  illustrious  beauty."  Bishop 
Hall  says  that  "every  man  has  his  turn  of  trouble 
and  sorrow,  whereby  (some  more,  some  less,)  all 
nien  are  in  their  times  miserable.  I  never  yet 
could  meet  with  the  man  that  complained  not  of 
somewhat."  Punshon  says,  "Trial  is  God's  glori- 
ous alchemistry,  by  which  the  dross  is  left  in  the 
crucible,  the  baser  metals  are  transmuted,  and  the 
character  is  enriched  with  gold."  Spurgeon  says, 
"The  very  fact  that  you  have  troubles  is  a  proof 
of  his  faitlifnlness ;  for  3^ou  have  got  one  lialf  of 
his  legacy,  and  you  will  have  the  other  half.  You 
know  that  Christ's  last  will  and  testament  has  two 
portions  in  it.  'In  the  world,  ye  shall  have  tribu- 
lation ;'  vou  have  got  that.     The  next  clause  is, 


CONSOLATIONS    OF    THE    DOCTRINE.  233 

^In  me  ye  shall  have  peace ;'  you  have  that 
too.  'Be  of  good  cheer:  I  have  overcome  the 
world;'  that  is  yours  also."  It  is  a  beneficent 
arrangement  of  divine  providence,  that  our 
disappointments,  conflicts,  and  afflictions  only 
tend  to  cultivate  and  develope  virtues,  which 
will  survive  when  the  wail  of  expiring  time  is 
heard. 

"And  though  sometimes  thou  seem'st  thy  face  to  hide, 

As  one  that  had  withdrawn  his  love  from  me, 
'Tis  that  my  faith  may  to  the  full  be  tried, 
And  that  I  may  thereby  the  better  see 
How  weak  I  am,  when  not  upheld  by  thee." 

A  workman  was  observed  holding  a  half-polish- 
ed pebble  in  a  pair  of  iron  pincers,  and  holding  it 
against  a  rough  stone.  The  stone  whirled  very  rap- 
idly; and  when  asked  why  he  did  it,  he  answered, 
"This  is  a  diamond,  and  I  want  to  grind  oif  every 
flaw  and  crack  in  it.  The  fact  is,'"  said  the  work- 
man, "this  diamond,  if  it  will  bear  the  stone  long- 
enough,  is  to  occupy  an  important  place  in  the 
crown  we  are  making  up  for  our  king.  We  have 
to  grind  and  polish  them  a  great  while,  but  wlien 
they  are  done  they  are  very  beautiful."  Ah  ! 
Christian,  you  must  not  be  too  hasty  in  impugning 
the  mercy  of  God.  This  grinding  and  polishing, 
whilst  it  may  be  grievous  and  painful  for  the 
present,  is  only  intended    to    prepare  you  for  a 


234  DIVINE    PROVIDENCE. 

place  in  the  crown  of  the  King  of  Glory.  "See, 
father,"  said  a  boy,  "they  are  knocking  away  the 
props  from  under  the  bridge.  VVliat  are  they  do- 
ing that  for  ?  Won't  it  fall  ?"  "They  are  knock- 
ing them  away,"  said  the  father,  "that  the  timbers 
may  rest  more  lirmly  upon  the  stone  piers,  which 
are  now  finished."  So  God,  by  afflictions  and 
trials,  often  knocks  away  the  props  upon  which 
we  have  been  unconsciously  resting,  that  we  may 
rest  more  firmly  on  Christ,  who  is  the  Rock  of 
Ages. 

All  who  are  with  an  earnest  purpose  seeking 
for  glory,  honor,  immortality,  and  eternal  life 
must  often  feel,  while  under  the  influence  of  the 
world's  chilling  blast,  a  deep  and  abiding  consola- 
tion in  the  simple  belief  that  by  and  by  full  and 
complete  justice  will  be  rendered  to  every  one. 
Justice  and  mercy  are  the  two  pillars  of  our  great 
Mediator's  throne.  And  although  Christians  are 
for  a  while  compelled  to  walk  in  darkness,  and 
receive  cold  and  cruel  treatment  from  the  men  of 
this  world,  yet  there  comes  a  time  when  all  will 
receive  their  dues,  that  "the  Judge  of  all  the  earth 
will  do  right." 

In  this  "time  haze,"  when  we  are  compelled  to 
look  at  everything  through  a  ghiss  darkly,  it  is 
not  surprising  if  we  should  not  be  able  to  under- 
stand all  the  plans  and  purposes  of  the  Almighty. 


CONSOLATIONS  OF  THE  DOCTRINE.       235 

Why  God  permits  or  orders  that  some  men  be 
"rich  and  others  poor,  some  to  be  raised  to  honor 
and  others  to  be  dishonored,  some  tobe  loved  and 
otliers  to  be  hated,  some  to  die  in  the  flnsh  of 
manhood  and  otliers  to  live  out  even  more  than  the 
measure  of  human  life,  some  to  enjoy  uninterrupt- 
ed health  and  others  to  sutler  for  many  long  and 
weary  years,  we  can  not  tell.  One  purpose  may 
be  to  humble  the  pride  of  human  reason.  If  men, 
by  tlieir  own  wisdom,  could  find  out  all  the  ways 
and  plans  of  Providence;  if  they  could  penetrate 
into  tlie  future  and  tell  all  the  events  yet  to  come, 
as  the  astronomer  can  tell  the  time  of  an  eclipse  of 
the  sun,  they  would  become  more  self-willed  and 
naughty  than  they  now  are.  As  it  is,  the  proud 
philosopher  and  the  beggar  must  sit  side  b}'  side 
and  wait  the  coming  of  events.  Another  purpose 
may  be  to  draw  us  into  closer  communion  with 
God,  and  to  impress  upon  our  minds  the  solemn 
truth  that  there  is  one  above  us.  And  still 
another  purpose  may  be  that  a  full  and  complete 
knowledge  of  all  the  plans  of  God,  especially  in 
relation  to  ourselves,  is  intended  in  the  long 
annals  of  eternity  to  furnish  a  high  degree  of 
felicity  to  the  saints.  There  is  no  reason  to  doubt 
but  that  the  saved  in  heaven  will  be  permitted  to 
look  back  over  life,  and  be  made  acquainted  with 
any  events  which  for  the  present  are  concealed  in 


236  DIVINE    PROVIDENCE. 

They  will  then  see  and  understand,  as  they  can 
not  now  understand,  the  pains  God  took  in  lead- 
ing them  to  heaven.  They  will  see  that  these 
frequent  changes,  afflictions,  losses,  disappoint- 
ments, and  bereavements  were  all  necessary,  and 
that  the  hand  of'  God  was  in  every  one  of  the-m. 
The}'  will  see  and  understand,  as  they  can  not 
now  comprehend,  that  "justice  and  judgment  are 
the  habitation  of  his  throne."  That  sainted 
mother,  as  she  stands  with  her  little  one  on  the 
plains  of  light,  will  understand  why  it  was  taken 
away  from  her,  during  her  pilgrimage  through 
life. 

"The  wo<"ils  of  Heaven,  on  whom  it  will,  it  will; 
On  whom  it  will  not,  so;  yet  still  'lis  just." 

Another  source  of  consolation  arising  from  a 
belief  in  the  doctrine  of  providence,  is  the  absolute 
veracity  of  God.  "Let  God  be  true,  but  every 
man  a  liar."  E-om.  iii.  4.  God  is  true  in  and  of 
himself.  "Know  therefore  that  the  Lord  thy  God, 
he  is  God,  the  faithful  God,  which  keepeth  cove- 
nant mercy  with  them  that  love  him  and  keep  his 
commandments  to  a  thousand  generations."  Deut. 
vii.  9.  "My  covenant  will  I  not  break,  nor  alter 
the  thing  that  is  gone  out  of  my  lips."  Ps. 
Ixxxix.  34.  "In  hope  of  eternal  life,  which  God, 
that  can  not  lie,  promised  before  the  world  began." 
Tit.  i.  2.     "He  is  a  God  of  truth."     He  trulv  and 


CONSOLATIONS    OF    THE    DOCTRINE.  237 

really  exists ;  all  his  perfections  and  attributes  are 
true  and  real.  He  is  all  he  has  represented  him- 
self to  be.  He  is  the  eternal  and  only  fountain 
of  truth ;  being  true  in  himself,  all  his  works  in 
creation,  redemption,  and  providence  are  true  and 
righteous  altogether.  He  will  faithfully  perform 
everything  he  has  said;  not  a  jot  or  tittle  will 
faih 

It  is  said  that  Lord  Chatham  was  especially 
noted  for  his  veracity,  in  making  good  whatever 
he  had  promised.  At  one  time  he  promised  that 
his  son  should  be  present  and  witness  the  pulling 
down  of  a  certain  garden  wall.  The  wall,  how- 
ever, was  taken  down  in  the  absence  of  his  son, 
the  father  having  forgotten  his  promise.  When 
he  remembered  his  promise,  he  felt  the  importance 
of  fulfilling  it,  and  immediately  ordered  his  work- 
men to  rebuild  the  wall,  that  his  son  might  be  pres- 
ent to  witness  its  demolition.  But  our  God  never 
forgets,  not  even  the  least  of  his  promises.  What 
he  has  said  that  he  will  do.  Clouds  and  darkness 
may  surround  his  throne ;  worlds  and  systems  may 
be  created  and  set  in  motion;  but  if  in  the  midst 
of  these  sublime  acts  an  obscure  Christian  wliis- 
pers  in  silent  devotion,  "Our  Father  which  art  in 
heaven,"  that  whisper  is  heard,  and  the  request 
noted. 

In  the  early  history  of  man  God  said  to  him,  in 


238  DIVINE    PROVIDENCE. 

the  fullness  of  time  the  seed  of  the  woman  should 
bruise  the  serpent's  head.  And  it  was  so.  Al- 
though four  thousand  years  were  occupied  in  the 
work  of  preparation,  during  which  time  many 
generations  had  come  and  gone,  kingdoms  had 
been  founded,  cities  built  and  passed  away,  the 
promise  survived  all  the  changes  and  revolu- 
tions of  forty  centuries,  and  was  fulfilled  at  last. 
It  was  said  that  the  scepter  should  "not  depart 
from  Judah,  nor  a  lawgiver  from  between  his  feet, 
until  Shiloh  come."  And  it  was  so.  All  that  God, 
by  the  mouth  of  his  prophets,  said  respecting  the 
birth,  suffering,  death,  and  resurrection  of  Jesus 
Christ  w^as  fulfilled.  God,  in  the  person  of  his 
Son,  said  that  Jerusalem  with  all  its  glory  should 
pass  away,  and  it  did.  Jesus,  by  divine  authority, 
said  that  the  Holy  Ghost  should  come,  and  it 
came.  If  it  were  necessary,  we  could  fill  many 
})ages  with  instances  of  the  veracity  of  God. 
The  Scriptures  are  the  Scriptures  of  truth. 
Truth  is  as  eternal  as  God  himself — "Thy  word 
is  truth."  Truth  will  never  die;  it  can  not  die. 
If  then  God  is  truth  in  and  of  himself,  it  will 
survive  the  wreck  of  worlds.  Latin  says,  "It 
takes  a  good  many  shovelfuls  of  earth  to 
bury  the  truth."  Swiss  says,  "Truth  seldom 
goes  without  a  scratched  faith.  Truth  is  God's 
daughter." 


CONSOLATIONS    OF    THE    DOCTRINE.  239 

"Marble  and  recording  brass  decay, 
And,  like  th'  engraver's  memory,  pass  away; 
The  work  of  man  inherit,  as  is  just, 
Their  author's  frailty,  and  return  to  dust; 
But  truth  divine  forever  stands  secure. 
Its  head  is  guarded,  as  its  base  is  sure; 
Fixed  in  the  rolling  flood  of  endless  years, 
The  pillar  of  the  eternal  plan  appears; 
The  raving  storm  and  dashing  wave  defies, 
Built  by  the  Architect  who  built  the  skies." 

It  has  been  declared  by  divine  authority  that 
"all  things  work  together  for  good  to  them  that 
love  God."  Rom.  viii.  28.  It  is  not  said  that  all 
things  work  together  for  good  to  everybody,  but 
to  "them  that  love  God."  He  has  not  told  us  how 
all  things  work  together  for  good.  He  only  says 
it  is  so,  and  God  is  not  a  man  that  he  should  lie. 
He  has  nowhere  promised  to  show  his  beloved 
how  all  things  are  working,  neither  that  any  one 
thing  was  working  independently  of  all  the  rest — 
all  things  work  together.  He  did  not  say  that  all 
things  should,  or  might,  or  ought  to  work  together 
for  good.  All  things  work — are  now  working — ■ 
together.  In  this  "all  things"  are  included  the 
the  workings  of  his  Spirit  and  tlie  operations  of 
his  providences, — all  working  together  for  good. 
"Whatever  troubles,  or  afflictions,  or  disappoint- 
ments, or  persecutions  may  arise,  God  presses 
everything  into  the  service;  and  they  make  a  part 
of  the  general  working,  and  are  caused  to  con- 


240  DIVINE   PROVIDENCE, 

tribute  to  the  general  good  of  that  person  who  now 
loves  God,  and  who  is  working  by  faith  and  love 
under  the  influence  and  operation  of  the  Holy 
Gliost."  "Oh,  if  I  could  see,"  says  one,  "how  God 
IS  working;  how  he  is  turning  this  affliction,  this 
sorrow,  this  disappointment,  this  bereavement, 
this  persecution,  and  these  reverses  of  fortune  to 
my  good,  I  would  be  satisfied.  But  my  way  is 
dark,  very  dark  and  gloomy ;  I  can  not  see  one 
step  before  me."  Child  of  sorrow  and  disappoint- 
ment, can  you  not  trust  all  in  the  hands  of 
3'our  heavenly  Father?  Who  that  ever  trusted 
in  him  was  confounded?  Who  that  ever  leaned 
upon  him  for  support  fell  ?  Who  that  ever  S9ught 
in  trouble  that  did  not  find  him?  Tell  me,  did 
God  ever  make  a  covenant  and  then  fail  to  keep 
it?  David  said,  "I  have  been  young,  and  now  am 
old  ;  yet  liave  I  not  seen  the  righteous  forsaken, 
nor  his  seed  begging  bread."  God  is  faithful,  and 
will  fulfill  all  his  promises. 

But  our  almost  constant  desire  to  see  and  under- 
stand precisely  how  God  is  working  for  us,  what 
this  is  for,  and  what  that  means,  gives  us  a  vast 
amount  of  unnecessary  trouble.  If  we  would  ex- 
ercise more  implicit  confidence  in  the  veracity  of 
God,  it  would  save  us  from  a  thousand  distracting 
fears.  But  when  his  waves  and  billows  are  roll- 
ing over  us,  and  we  see  nothing  but  thick  dark 


CONSOLATIONS    OF    THE    DOCTRINE.  241 

clouds  lianging  about  his  throne,  we  grow  fauit, 
and  anxiously  cast  about  for  a  way  to  escape. 
"We  are  always  in  a  hurry  to  get  away  from  afflic- 
tions, wlien  in  fact  they  may  be  just  what  we  need. 
The  apostle  declares  that  w^e  shall  not  be  tempted 
above  that  we  are  able,  but  with  the  temptation 
there  should  be  a  way  to  escape.  I^Tow  the  ve- 
racity of  God  is  pledged  to  keep  this  way  to  escape 
open ;  and  to  make  it  doubly  sure,  Jesus  himself 
passed  through  all  the  temptations  and  left  the 
way  open,  and  all  the  powers  of  earth  and  hell 
can  not  close  it  up.  Now  this,  with  every  other 
promise  in  the  Bible,  rests  for  its  fulfillment 
upon  the  eternal  veracity  of  God,  and  will  as  cer- 
tainly be  fulfilled  as  that  God  exists.  If  then,  in 
the  operations  of  divine  providence,  we  are  for  a 
time  under  the  influence  of  temptation,  we  should 
not  complain,  but  trust  in  the  promise  of  God. 
Luther  says,  "Once  upon  a  time  the  devil  came  to 
me,  and  said,  'Martin  Luther,  you  are  a  great 
sinner,  and  you  will  be  damned.'  Stop,  stop. 
One  thing  at  a  time.  I  am  a  great  sinner;  that 
is  true,  though  you  have  no  right  to  tell  me  of 
it;  I  confess  it.  What  next  ?  Therefore  you  will 
be  damned.  That  is  not  good  reasoning.  It  is 
true  I  am  a  great  sinner;  but  it  is  written,  'Jesus 
Christ  came  to  save  sinners,'  therefore  I  shall  be 
saved.     So  I  cut  the  devil  ofl'  with  his  own  sword, 

16 


242  DIVINE  PROVIDENCE. 

and  he  went  away  mourning,  because  he  could 
not  cast  me  down  by  calling  me  a  sinner."  In 
like  manner,  if  we  have  the  sword  of  the  Spirit 
always  in  hand,  we  may  defeat  the  adversary 
every  time.  For  there  is  not  a  condition  in  which 
a  good  man  can  be  placed  where  there  is  not  also 
a  promise  to  meet  it. 

J^o  matter  how  dark  and  mysterious  the  lead- 
ings of  divine  providence  may  be,  faith  in  God 
will  bring  quiet  to  the  heart.  Some  years  since,  a 
vessel  out  at  sea  was  overtaken  by  a  terrible 
storm.  The  winds  and  waves  were  in  violent 
commotion.  The  vessel  seemed  to  be  nothing- 
more  than  a  ball  tossed  about  by  their  force.  The 
passengers  were  greatly  alarmed,  expecting  every 
moment  to  find  a  watery  grave.  In  the  midst  of 
the  storm  the  captain  of  the  ship  took  liold  of  the 
helm.  Shortly  after,  one  of  the  passengers  saw 
the  captain's  little  boy  sitting  apparently  with  as 
much  composure  as  if  there  was  nothing  more 
than  an  ordinary  gale.  He  asked  the  boy  if  he 
was  not  afraid.  "ITo,  sir,  I  am  not,"  was  the 
prompt  reply.  "But  wliy  are  you  not  afraid  in 
such  a  terrible  storm  as  this?"  "My  father  is  at 
the  helm,  sir,  and  everything  is  safe."  Christian, 
can  you  not  think  of  this?  Can  not  you  be- 
lieve it?  When  the  winds  are  wliistling  around 
you,  and   the  angry  waves   are  dashing  against 


CONSOLATIONS    UF    THE    DOCTRINE.  243 

your  vessel,  and  the  thunders  are  crashing  through 
the  clouds  over  you,  can  not  you  remember  that 
your  Father  is  at  the  helm,  and  that  all  is  safe  as 
long  as  he  is  guiding  the  ship  ? 

When  Peter  looked  down  at  the  waves,  he 
began  to  sink.  If  he  had  kept  his  eyes  on  Jesus, 
he  could  have  walked  well  enough.  "Can  you 
climb?"  asked  a  captain  of  a  sailor  boy,  before  tak- 
ing him  out  in  his  ship.  "I  can  try,"  said  the  bo}'. 
Soon  after  the  ship  left  the  port  the  trial  was 
made.  The  boy  undertook  to  climb  to  the  mast- 
head, but  began  to  grow  dizzy  as  he  mounted 
higher  and  higher  ou  the  rigging.  ''Oh!  I  shall 
fall,"  he  said,  as  he  looked  down  upon  the  sea. 
"Look  up,  look  up,  my  boy,"  shouted  the  captain. 
And  he  did  look  up,  and  soon  reached  the  mast- 
head. Thus  it  is  with  us.  When  we  look  below 
and  see  the  waves,  we  fear,  or,  like  Peter,  we 
begin  to  sink ;  but  keep  the  eye  fixed  on  Jesus, — 
"look  up," — and  the  difficulty  is  overcome!  Let 
the  storm-king  rage  if  he  will;  let  the  lion  roar 
if  he  must;  let  afflictions,  persecutions,  and  sor- 
rows come  if  they  need  be — "look  up,"  and  re- 
member that  He  who  can  not  lie  has  said,  "I  will 
never  leave  thee,  nor  forsake  thee." 

"Lord,  I  submit.     Complete  thy  gracious  will, 
For.  if  thou  slay  me.  I  will  trust  thee  still. 
Oh,  be  my  will  so  swallowed  up  in  thine, 
That  I  may  do  liiy  will,  in  doing  mine. 


244  DIVINE    PROVIDENCE. 


CHAPTER  XI. 

CONSOLATION      ARISING      FROM     A     BELIEF      IN      THE      DOCTRINE     OF 

PROVIDENCE — CONTINUED.      THE    GOODNESS,    SUFFICIENCY, 

LONG-SUFFERING,    AND    MERCY    OF     GOD. 

"Faith  and  hope 

Will  teach  me  how  to  bear  my  lot; 
To  thinlv  almighty  wisdom  best, 

To  bow  my  head,  and  murmur  not. 
The  chast'aiug  hand  of  One  above 

Falls  heavy,  but  I  kiss  tlio  rod  ; 
He  gives  the  wound,  and  I  must  trust 

Its  liealing  to  tiie  self-same  God." 

A  linn,  miyielding  faith  in  God  is  absolutely 
necessary  in  order  to  derive  consolation  from 
a  consideration  of  the  attributes  and  perfections 
of  the  Almighty.  Our  faith  in  God  must  have 
that  sjiecial  characteristic  Ijy  wliich  we  are  able 
to  trust  everything  in  the  hands  of  God,  and  be- 
lieve that  everything  is  working  for  good,  whether 
we  comprehend  its  workings  or  not.  A  J3ible 
faith  will  husli  our  nxurniurings  and  complainings, 
and  whisper  in  the  ear  of  God,  Father,  it  is  well. 
Zwiugli  was  a  man  of  powerful  faith,  and  ex- 
pressed the  very  idea  of  trust  in  God  that  I 
desire  to  develope  in  this  connection,     lie  says, 


CONSOLATIONS    OF    THE    DOCTRINE.  245 

^'The  blows  by  which  people  are  endeavoring  to 
subvert  the  house  of  God  are  so  rude,  and  the 
assaults  made  upon  it  are  so  frequent,  that  it  is 
not  only  the  winds  and  rain  tliat  beat  upon  it, 
according  to  our  Lord's  prediction,  but  hail  and 
lightning.  Had  I  not  perceived  that  the  Lord 
was  preserving  the  vessel,  I  should  long  ago  have 
thrown  the  helm  into  the  sea.  I  behold  him 
through  the  tempest  strengthening  the  cordage, 
adjusting  the  yards,  spreading  the  sails,  and  coni- 
numding  the  very  winds.  Should  I  not,  then,  be 
a  coward,  unworthy  the  name  of  man,  were  I  to 
abandon  my  post?  I  commit  myself  wholly 
to  his  sovereign  goodness.  Let  him  govern : 
let  him  hasten  or  delay;  let  him  plunge  us 
into  the  bottom  of  the  abyss;  we  will  fear 
nothing." 

Faith  in  God  is  the  great  lever  by  which  mouiit- 
ains  are  turned  over,  and  trees  are  raised  from 
their  very  roots.  God  is  working,  always  work- 
ing, and,  to  our  beclouded  vision,  often  working 
in  mysterious  ways ;  but  faith  says  it  is  right,  no 
matter  how  thick  and  threatening  the  clouds  may 
be  which  surround  the  throne.  God  is  in  tlie 
midst  of  the  darkness,  and  all  is  well,  all  is  safe 
and  secure.  "Several  German  princes  were  once 
extolling  the  glory  of  their  realms.  One  boasted 
of  his  excellent  vincvards;  another  of  his  hunting 


246  DIVINE    PROVIDENCE. 

grouuds;  another  of  his  mines.  At  hist,  /vIh  lard, 
Duke  of  Wurtemburg,  took  up  the  subject,  and 
said,  'I  own  that  I  am  a  poor  prince,  and  can  vie 
with  none  of  these  things ;  nevertheless,  I  too 
possess  a  noble  jewel  in  my  dominion ;  for  were  I 
to  be  without  attendants,  either  in  the  open 
country'  or  wild  forests,  I  could  ask  the  Urst  of 
my  subjects  whom  I  met  to  stretcli  himself  upon 
the  ground,  and  .contidently  place  my  head  upon 
his  bosom,  and  fall  asleep  without  the  slightest 
apprehension  of  injury.'"  "A\"as  not  this,'"  says 
Gotthold,  "a  precious  jewel  for  a  prince?  I,  how- 
ever, have  something  better;  for  I  can  rest  my 
head  and  heart  in  the  lap  of  God's  providence,  and 
upon  the  bosom  of  Jesus  Christ  our  Lord,  with  a 
perfect  assurance  that  neither  man  nor  devil  can 
touch  me  there." 

If  God  would  permit  us  to  see  and  understand 
all  the  workings  of  his  providences,  we  could 
then  get  along  tolerably  well  without  faith  ;  but 
the  comforts  growing  out  of  trust  Avould  measur- 
ably be  lost.  I  conceive  that  we  are  so  constituted 
that  we  could  not  be  happy  without  some  one  in 
whom  to  trust,  and  upon  whom  to  rely.  God,  in 
the  order  of  divine  providence,  has  so  arranged 
the  affairs  in  the  kingdom  of  nature,  as  well  as  in 
the  kingdom  of  grace,  that  faith  is  an  absolute 
necessity.     I    conceive  that  the  happiness  of   all 


CONSOLATIONS    OF    THE    DOCTRINE.  247 

intelligent  beings,  whether  in  heaven  or  on  the 
earth,  to  some  extent  depends  upon  their  faith ; 
and  lience  the  notion  tliat  faith  in  the  saint  will 
die  when  he  dies  can  not  be  true.  If  this  were 
true,  then  the  inhabitants  of  heaven  must  all  be 
infidels,  for  I  know  of  no  "state  or  condition 
between  belief  and  unbelief.  I  know  that  with 
our  obscure  vision,  it  is  often  very  difficult  for  us 
to  harmonize  the  dispensations  of  God's  provi- 
dence even  with  his  goodness.  We  know  that 
God  is  infinitely  and  eternally  good  ;  but  there  are 
so  many  strange  and  mysterious  things  trans- 
piring around  us,  that  seem  to  be  so  utterly  at 
variance  with  our  abstract  notions  of  goodness, 
that  we  are  often  utterly  bewildered.  By  the 
force  of  circumstances,  over  wdiich  we  have  no 
control,  we  are  driven  this  way  and  that  way, 
contrar}^  to  all  our  preferences,  that  we  wonder 
how  a  good  God  could  permit  it. 

But  the  goodness  of  God  is,  nevertheless,  very 
clearly  and  beautifully  set  forth  in  the  Holy 
Scriptures.  God  is  infinitely,  immutably,  and 
eternally  good.  And  whatever  he  does  in  heaven 
or  on  the  earth,  is  and  must  be  in  harmony  with 
this  perfection  of  his  nature.  You  that  have  been 
led  over  rough  and  rugged  ways,  until  your  hearts 
were  sore  and  feet  bleeding,  hear  the  word  of  tlie 
Lord.     "O  give  thanks  unto  tlie  Lord;  for  he  is 


248  DIVINE    PROVIDENCE 

good;  his  mercy  eiidiireth  forever."  I.  Chrou.  xvi. 
34.  "0  taste  and  see  that  the  Lord  is  good: 
blessed  is  tlie  man  tliat  triisteth  in  liim."  Ps. 
xxxiv.  8.  "  They  shall  abundantly  utter  the 
memory  of  thy  great  goodn^ess,  and  shall  singof 
thy  rigliteousness.^'  Ps.  cxlv.  7.  "The  Lord  is 
good  to  all :  and  his  tender  mercies  are  over  all  liis 
works."     Ps.  cxlv.  9. 

From  these  passages  it  is  not  difficult  to  believe, 
if  we  believe  the  Scriptures  at  all,  that  God  is 
good;  but  how  to  harmonize  this  perfection  of 
his  nature  with  the  operations  of  his  providence 
we  are  not  always  able  to  perceive.  Wicked  men, 
who  are  the  avowed  enemies  of  God  and  his 
cause  on  earth,  are  often  apparently  more  happy 
than  the  righteous  ;  they  are  often  prospered  in 
temporal  matters,  and  have  all  that  heart  could 
wish  ;  whilst,  on  the  other  hand,  the  most  pious 
and  devoted  Christians  are  often  very  poor  and 
afflicted.  "If  we  look  at  all  the  retinue  of  be- 
lievers, following  Christ  up  the  steep  ascent,  we 
behold  tliem  bearing  the  cross,  wliile  the  rugged 
path  is  marked  by  the  blood  of  their  feet,  and 
their  eyes  are  wet  with  weeping.  The}'  come  out 
of  great  tribulation."  ISTot  so  wnth  the  ungodly. 
They  often  build  for  themselves  fine  houses,  and 
gather  about  them  the  light  and  gay,  and  with 
singing   and    dancing,    go   merrily   through    life. 


COKSOLATIONS    OF    THE    DOCTRINE.  249 

Kow  if  God  is  infinitely  and  eternally  good,  why 
does  he  permit  this  great  difi:erence  ? 

God  has  various  ways  of  manifesting  his  good- 
ness. "The  rainbow  that  is  about  the  throne  may 
have  its  distinguishable  colors,  but  the  ray  is  one, 
and  its  name  is  love."  "For  thou,  Lord,  art 
good,  and  ready  to  forgive.;  and  plenteous  in 
mercy  unto  all  them  that  call  upon  thee.  ^  *  * 
A  God  full  of  compassion,  and  gracious,  long- 
sutfering,  and  plenteous  in  mere}'  and  truth."  Ps. 
Ixxxvi.  5,  15.  If  God  had  intended  that  all  men 
should  be  fully  rewarded  and  fully  punished  in 
this  life,  it  would  be  very  difiicult  to  harmonize 
his  goodness  with  the  operations  of  his  provi- 
dence; but  there  is  another  world,  another  time 
and  place  of  reckoning.  God  often  permits  even 
the  worst  of  men  to  prosper,  and  his  children  to 
be  poor  and  afflicted.  When  Lazarus  was  in 
heaven  and  Dives  in  torments,  Abraham  said  to 
the  rich  man,  "Son,  remember  that  thou  in  thy 
life-time  receivedst  thy  good  things,  and  likewise 
Lazarus  evil  things  :  but  now  he  is  comforted,  and 
and  thou  art  tormented."  Luke  xvi.  25.  So  God 
often  suffers  it  to  be.  But  in  all  the  poverty, 
afflictiqns,  persecutions,  and  distresses  of  his  loved 
ones,  his  eye  of  pity  and  compassion  is  upon 
them.  If  a  stranger  had  passed  by  the  gate 
of   the    rich  n:ian  where   Lazarus    lay,  he   might 


250  DIVINE    PROVIDENCE. 

have  said :  "Poor,  forsaken  man,  how  sad  his  con- 
dition must  be."  He  would  not  likely  have  seen 
the  angels  that  were  in  waiting  to  carry  him  away 
to  the  better  land.  Judging  from  a  human  stand- 
point, the  condition  of  the  rich  man  was  more  to 
be  desired  than  that  of  afflicted  Lazarus.  Thus 
in  tha  hurry  and  bustle  of  life  we  are  too  apt  to 
judge  from  outside  appearances,  forgetting  that 
God  is  on  the  inside,  working  all  things  after  the 
counsel  of  his  own  will.  In  the  prophet's  vision 
of  the  mystic  wheels  (Ezekiel  i.  1),  he  saw  above 
it  all  the  appearance  of  a  throne,  and  the  appear- 
ance of  a  man  on  the  throne;  then  there  was  also 
the  "appearance  of  the  bow."  Now  in  this  we  are 
clearly  taught  that  everything  is  governed  by  one 
power,  one  ruler,  for  there  was  but  one  throne, 
and  one  man  on  the  throne.  The  appearance  of 
the  bow  was  the  sign  of  God's  covenant  of  mercy 
and  goodness.  The  cloud  which  surrounds  the 
throne  may  be  fraught  with  thunder  and  flashing 
with  lightnings,  but  there  stands  out  in  clear 
view  the  appearance  of  the  bow — the  covenant  of 
grace. 

God  in  his  infinite  goodness  has  provided  a 
refuge  for  all,  to  which  they  may  fly  in  the  day  of 
trouble.  "Walk  about  Zion,  and  go  round  about 
her :  tell  the  towers  thereof.  Mark  ye  well  her 
bulwarks,  consider  her  palaces  ;  that  ye  may  tell 


CONSOLATIONS    UF    THE    DOCTRINE.  251 

it  to  the  generation  following.  For  this  God  is 
our  God  forever  and  ever :  he  v^'ill  be  our  guide 
even  unto  death."  Ps.  xlviii.  12-14.  "God  is 
known  in  her  palaces  for  a  refuge."  When  the 
water-floods  rage,  and  all  above  and  around  is  in 
wild  and  fearful  consternation,  the  Christian, 
however  poor  he  may  be,  persecuted  and  forsaken 
of  men  as  was  Lazarus,  may  hear  the  voice  of 
his  Father  in  heaven  calling  him:  "Come,  my 
people,  enter  thou  into  thy  cliambers,  and  shut 
tliy  doors  about  thee :  hide  tliyself  as  it  were  for 
a  little  moment,  until  the  indignation  be  over- 
past." Is.  xxvi.  20.  The  good  man,  while  the 
storm  rages  without,  may,  nevertheless,  boldly 
say:  "God  is  our  refuge  and  strength,  a  very 
present  help  in  trouble.  Therefore  will  we  not 
fear,  though  the  earth  be  removed,  and  though 
the  mountains  be  carried  into  the  midst  of  the 
sea;  though  the  waters  thereof  roar  and  be 
troubled,  though  the  mountains  shake  with  the 
swelling  thereof."  An  excellent  writer  has  said, 
"Our  refuges  are  like  the  nests  of  birds;  in  sum- 
mer the}'  are  hidden  among  the  leaves,  but  in 
winter  they  are  seen  among  the  naked  branches." 
A  German,  soon  after  his  conversion,  was  over- 
heard in  secret  prayer  to  say :  "O  Lord  -Tesus,  I 
didn't  know  you  were  so  good."  A  Sunday- 
school  teacher  had  upon  the  blackboard  the  sen- 


252  DIVINE    PROVIDENCE. 

tence,  "The  Lord  is  good  to  all,"  and  requested  his 
class  to  repeat  it.  One  little  boy  refused,  because 
he  said  it  is  not  true.  "God  is  not  ^ood  to  father 
and  me.  He  has  taken  my  little  brother  away; 
and  father  is  at  home  crying  about  it."  The 
teacher  explained  to  the  little  boy  how  God  in  his 
goodness  had  taken  him  away;  that  if  he  had 
been  permitted  to  remain  with  them,  he  might 
have  suffered  in  many  ways;  that  God  was  a  good 
shepherd,  and  sometimes  took  the  tender  lambs 
away  from  the  cold  winter  of  life;  that  his  little 
l)rother  was  not  lost,  but  was  safe  with  the  angels 
in  heaven,  and  that  by  and  by  the  Lord  Jesus 
Avould  take  him  and  his  father  up  to  dwell  with  his 
little  brother;  but  they  must  be  good  and  patient. 
"Oh!"  said  the  child,  with  evident  emotion,  "I'll 
go  and  tell  father."  He  did  so ;  and  with  these 
higher  views  of  the  goodness  of  God  their  hearts 
were  comforted,  and  they  were  content.  Many 
a  sad  and  sorrowing  heart  would  be  consoled 
under  bereavements  did  they  understand  the  de- 
signs of  God.  And  here  faith  comes  in  as  a  sub- 
stitute for  knowledge.  If  we  do  not  and  can  not 
understand  the  designs  of  God,  we  should  trust 
him,  for  he  is  wise  and  o;ood. 

God  is  no  respecter  of  persons,  but  is  good  to 
all,  and  seeks  to  promote  the  highest  interest  of 
all.     But  this  perfection   of  his  nature  can  only 


CONSOLATIONS  OF  THE  DOCTRINE.       25^ 

operate  in  harmony  with  every  other  pei'fection 
of  his  nature.  God  loves  all,  but  he  is  especially 
good  to  those  that  are  good.  He  feeds  and  favors 
all,  hut  reveals  himself  to  his  children  as  he  does 
not  to  his  enemies.  Jesus  said,  "He  that  loveth 
me  shall  be  loved  of  my  Father,  and  I  will  love 
him,  and  will  manifest  myself  to  him."  John  xiv. 
21.  It  is  the  privilege  of  all  to  share  in  these 
special  manifestations  of  God's  goodness  and  love. 
It  is  true  that  God  often  leads  his  beloved  by 
paths  they  had  not  known,  yet  in  all  this  his 
goodness  is  especially  concerned.  "The  goodness 
of  God  can  not  be  manifested  more  clearly  than  in 
a  sanctifying  process.  Again  and  again  we  have 
besought  the  Lord  to  withdraw  us  from  evil  ways, 
to  divorce  us  from  the  rivals  which  seduce;  and 
now  we  hear  him  saying,  'I  will  hedge  up  thy  way 
with  thorns,  and  make  a  wall,  that  she  shall  not 
find  her  paths.  *  =i=  *  Then  shall  she  say,  I 
will  go  and  return  to  my  first  husband  ;  for  then 
was  it  better  with  me  than  now.'  And  so  saying, 
the  soul  recognizes  the  goodness  of  God,  and  by 
faith  enters  the  strongiiold.  There  are  thoughts 
in  the  darkeued  chamber  of  sorrow  which  visit 
us  nowhere  else, — important,  salutary  thoughts, 
to  instruct,  confirm,  purify,  arm,  and  comfort; 
thoughts  of  our  sin,  our  selfishness,  our  idolatry, 
our  unbelief;  thoughts  of  the  abiding  joy  laid  up  in 


254  DIVINE    PROVIDENCE. 

heaven,  where  sickness,  alarm,  despair,  and  sin 
never  come.  And  I  speak  the  mind  of  all  sancti- 
fied affliction  when  I  add  that,  among  them  all,  no 
thouo^ht  is  more  constant  than  that  of  God's  ojood- 
ness  as  an  eternal  refuge."  • 

"God  hath  created  nights 
As  well  as  days  to  deck  the  varied  globe; 
Grace  comes  as  oft  clad  in  the  dusky  robe 
Of  desolation,  as  in  white  attire." 

Christians  should  not  lose  sight  of  the  good- 
ness of  God,  nor  for  a  moment  imagine  that  he  is 
angry  with  them,  when  he  seems  to  withdraw 
from  them.  Does  a  father  necessaril}^  cease  to  he 
g:ood  when  he  corrects  his  child  ?  If  God  would 
permit  us  at  all  times  to  have  our  own  way,  we 
would  go  directly  to  ruin.  It  is  the  goodness  of 
God  that  moves  him  to  turn  our  course.  "He 
doth  not  afflict  willingly."  "As  a  father  pitieth  his 
child,  so  the  Lord  pitieth  them  that  fear  him." 
God  would  shine  on  us  all  the  time  if  it  were  best 
for  us.  If  it  were  not  for  our  self-reliance,  for- 
getfulness,  and  want  of  faith,  he  would  cause  us 
to  fly  to  his  bosom.  But  we  are  haughty,  stub- 
born, and  self-willed,  and  hence  must  be  corrected 
and  subdued.  We  must  feel  our  worthlessness, 
our  weakness,  and  our  dependence,  else  we  would 
never  look  up  for  divine  help.  Jesus  said,  "I  will 
that  they  also,  whom  thou  hast  given  me,  be  with 


CONSOLATIONS    OF    THE    DOCTRINE,  255 

me  where  I  am;  that  they  may  behold  my  glory." 
Now  in  order  that  we  may  be  with  Christ,  in  the 
place  that  he  said  he  would  go  to  prepare,  we 
must  not  only  have  a  title  to  it,  but  a  fitness  for  it; 
and  God  is  doing  all  he  can,  consistent  with  the 
principles  of  a  perfectly  righteous,  moral  govern- 
ment, to  bring  us  to  the  inheritance  of  his  beloved 
Son.  Afflictions,  sorrows,  tribulations,  disap- 
pointments, persecutions,  losses,  bereavements, 
and  crosses,  are  all  necessary,  under  the  super- 
vision of  a  wise  and  benevolent  Providence,  to 
work  in  us  the  necessary  preparation  for  that 
higher,  holier,  and  better  state. 

"Heaven  but  ti-ies  our  virtues  by  affliction, 
And  oft  the  cloud  which  wraps  the  present  hour 
Serves  but  to  brighten  all  our  future  days." 

Another  source  of  consolation,  in  the  midst  of 
dark  and  inexplicable  providences,  is  the  all- 
sufficiency  of  God.  For  a  Christian  to  know  and 
feel  that  under  every  possible  and  conceivable  cir- 
cumstance in  which  he  may  or  can  be  placed,  that 
there  is  in  God  whatever  he  may  or  can  need,  is  a 
consolation,  for  the  sake  of  which  a  monarch 
might  be  willing  to  lay  down  his  crown.  God  is 
an  all-sufficient  being,  and  does  not  need  creation 
in  general,  nor  men  and  angels  in  particular. 
Neither  can  the  services  of  men  or  angels  add 
anything  to  his  perfections.     He  is  not  worshiped 


256  DIVINE    PROVIDENCE. 

with  men's  hands,  as  though  he  needed  anything. 
"Can  a  man  be  profitable  unto  God,  as  he  that  is 
wise  may  be  profitable  unto  himself?  Is  it  any 
pleasure  to  the  Almighty,  that  thou  art  righteous? 
or  is  it  gain  to  him,  that  thou  makest  thy  ways 
perfect?"  Job  xxii.  2,  3.  God  is  all-suflicient  in 
himself,  because  he  has  at  his  command  enough  to 
give  all  his  creatures.  If  it  were  necessary,  he 
could  create  millions  of  worlds  and  systems  to 
supply  the  wants  of  his  creatures.  The  earth,  and 
all  its  fullness,  is  his;  the  heaven  of  heavens  is  his; 
time  and  eternity  are  his.  He  is  the  fullness  and 
perfection  of  power,  wisdom,  justice,  benevolence, 
and  mercy.  jSTothing  can  be  added  nor  taken 
away.  He  is  all — I  AM.  He  is  the  giver  of  all  life, 
and  is  able  to  support  and  sustain  all  things.  He 
is  all-sufficient  in  the  kingdom  of  grace,  ^o 
matter  where  his  people  are,  nor  what  their  sur- 
roundings may  be,  he  is  able  to  sustain  and  u})hold 
them.  Are  you  thirsty?  He  can  bring  water 
from  the  rock.  Are  you  hungry?  He  can  cover 
the  ground  with  manna.  B}-  his  all-sufficient 
grace  he  could  sustain  the  martyrs — yea,  all  that 
will  trust  in  him.  "Do  they  cast  us  out  of  the  city?" 
asked  Gregory  ]!Tazianzen.  "They  can  not  cast  us 
out  of  that  which  is  in  heaven.  If  they  who  hate 
us  could  do  this,  they  would  be  doing  something 
real  against  us.     So  long,  however,  as  tlK'v  can 


CONSOLATIONS  OF  THE  DOCTRINE.       257 

act  do  this,  they  are  but  pelting  us  with  drops 
of  water,  or  striking  us  with  the  wind."  It  is 
related  of  a  Gallic  lord  that  as  he  was  led  forth 
to  martyrdom,  he  discovered  that  out  of  regard 
to  his  rank  the  officers  put  no  chains  on  him, 
such  as  his  brethren  which  were  being  led  forth 
wore.  Upon  seeing  this  he  said:  "Let  me,  I  pray 
you,  be  clipped  oH  none  of  my  honors;  I  too,  for 
love  to  Jesus,  would  wear  a  chain."  Christian, 
God  is  abundantly  able  to  bear  you  up  through 
any  and  all  of  your  trials. 

"When  persecution's  torrent  blaze 

AVraps  the  unshrinking  martyr's  head, 
When  fade  all  earthly  flowers  and  lays, 

When  summer  friends  are  gone  and  fled, 
Is  he  alone  in  that  dark  hour. 
Who  owns  the  Lord  of  love  and  power? 

Or  moves  there  not  around  their  brow, 

A  wand  no  human  arm  may  wield, 
Fraught  with  a  spell  no  angels  know, 

His  steps  to  guide,  his  soul  to  shield? 
Thou,  Savior,  art  his  charmed  bower, 
His  magic  ring,  his  rock,  his  tower." 

Saints  in  ages  past  believed  this  blessed  and 
soul-inspiring  doctrine.  They  felt  their  own  in- 
sufficiency, and  did  not  arrogate  to  themselves  the 
power  to  stand  alone.  Paul  said,  "Not  that  we  are 
sufficient  of  ourselves  to  think  anything  as  of  our- 
selves; but  our  sufficiency  is  of  God."    II.  Cor.  iii. 

17 


258  PIVINE    PROVIDENCE. 

5.  Paul  felt  til  at  he  was  nothing  of  himself,  but  on 
account  of  the  communicable  sufficiency  of  Christ 
he  could  do  all  things  that  were  necessary.  When 
lie  was  under  severe  trial  he  besought  the  Lord  to 
relieve  him  of  it.  But  the  thorn  was  not  removed ; 
nevertheless,  God  did  for  him  what  was  infinitely 
better,  for  he  said,  "my  grace  is  sufficient."  Paul 
was  better  otf  with  the  thorn,  and  the  grace  tc 
bear  it,  than  he  would  have  been  if  the  thorn 
had  been  taken  away.  So  we  in  our  afflictions, 
trials,  and  conflicts,  if  we  have  grace  to  bear  them, 
are  always  the  better  for  having  gone  through 
them.  Every  victory  gained  only  prepares  for 
another  and  greater  victory.  Daniel  was  none  the 
worse  for  having  spent  a  night  in  the  lion's  den. 
The  three  Hebrews  were  in  every  respect  the 
better  for  having  gone  through  the  tire,  especially 
since  it  is  that  the  smell  of  fire  was  not  on  their 
garments.  Christian,  if  it  were  not  necessary  for 
you  to  be  afflicted  God  would  not  permit  it  to  come 
upon  you.  A  good  man  when  asked  how  he  could 
bear  his  afflictions  so  j)atiently,  answered,  "It 
lightens  the  stroke  to  draw  near  to  him  that 
handles  the  rod."  God  would  have  us  near  to  him, 
hence  sometimes  uses  the  rod  for  this  purpose.  S. 
Coley  says  that  "fire  and  hammer  and  file  are 
necessary  to  give  the  metal  form;  and  it  must 
have  many  a  grind  and  many  a  rub   ere  it  will 


CONSOLATIONS  OF  THE  DOCTRINE.       259 

shine ;  so  in  trial,  character  is  shaped  and  beauti- 
fied and  brightened."  Then  let  trials  and  afflic- 
tions come  if  need  be,  God  is  all-sufficient,  and  is 
abundantly  able,  and  correspondingly  willing,  to 
conununicate  to  his  beloved  the  necessary  grace 
and  strength  to  bear  them  up.  "I  would  gladly 
take  your  tract,"  said  a  soldier  as  he  lay  in  a 
hospital,  "but  I  have  lost  both  my  arms  in  battle; 
and  I  would  gladly  lose  them  again,  were  it  possi- 
ble, rather  than  not  enjoy  what  I  now  possess. 
While  I  was  far  away  in  the  woods,  and  did  not 
know  I  should  ever  get  back  to  camp,  I  cried 
unto  the  Lord  in  good  earnest,  and  he  had  mercy 
on  m}'  soul." 

"A  life  all  ease  is  all  abused; — 

0  precious  grace!  that  made  thee  wise 
To  know — affliction  rightly  used 
Is  mercy  in  disguise." 

The  lono'-sufferino;  of  God  is  a  source  of  g-reat 
consolation  to  a  thouglitful  Christian.  What 
would  become  of  us  if  God  were  not  patient 
and  forbearing?  If  he  had  dealt  with  us  ac- 
cording to  the  manner  and  magnitude  of  our 
offenses,  we  would  have  perished  long  ago.  And 
even  since  we  have  professed  faith  in  the  Lord 
Jesus  Christ,  nothing  but  the  long-suffering  of 
God  has  saved  us.  We  have  often  murmured 
and  complained  and   even   found  fault  with  the 


260  DIVINE    PROVIDENCE. 

providences  of  God.  In  our  blindness  and  dis- 
quietude we  have  often  reached  out  our  hand,  and 
felt  for  the  helm,  proposing  to  guide  the  vessel 
ourselves.  More  than  half  the  time  we  have 
signified  in  one  way  and  another  that  we  were 
displeased  with  the  dispensations  of  God's  provi- 
dences. This  is  not  right,  and  that  is  wrong.  It 
is  too  warm  or  cold,  or  wet  or  dry.  We  are  not 
what  nor  wdiere  we  want  to  be.  Our  want  of 
patience  has  been  and  still  is  offensive  to  God. 
"O  impatient  ones  !  Did  the  leaves  say  nothing 
to  you  as  they  murmured  when  you  came  hither 
to-day?  They  were  not  created  this  spring,  but 
months  ago;  and  the  summer  just  begun  will 
fashion  others  tor  another  year.  At  the  bottom 
of  every  leaf-stem  is  a  cradle,  and  in  it  is  an  infant 
germ;  and  the  winds  will  rock  it,  and  the  birds, 
will  sing  to  it  all  summer  long;  and  next  season  it 
will  unfold.  So  God  is  working  for  you,  and 
carrying  forward  to  the  perfect  development  all 
the  processes  of  your  lives."  Many  of  us  are 
somewhat  like  the  farmer  who  wanted  rain  for 
his  grass  and  sunshine  for  his  wheat  all  at  the 
same  time.  We  are  full  of  nmrmuring  and  com- 
plaining. T.  Brooks,  in  speaking  of  the  evil  of 
murmuring,  says,  "It  is  a  sin  that  breeds  many 
other  sins,  namely,  disobedience,  contempt,  in- 
gratitude, impatience,  distrust,  rebellion,  cursing,. 


CONSOLATIONS  OF  THE  DOCTRINE.       261 

carnality;  yea,  it  charges  God  with  folly,  yea, 
with  blasphemy.  The  language  of  a  murmuring 
soul  is  this:  'Surely  God  might  have  done  this 
sooner,  and  that  wiser,  and  the  other  thing 
better.'"  ISTow  I  would  not  be  uncharitable, 
nor  bring  a  railing  accusation  against  Christians, 
yet  I  tear  that  the  majority  of  us,  one  time 
and  another,  have  been  guilty  of  such  offenses 
as  those  named  above.  What  then  would  become 
of  us,  if  we  had  not  a  long-sutfering  and  patient 
Father  ? 

There  are  many  instances  of  the  long-suffering 
and  patience -=of  God  recorded  in  the  Holy  Script- 
ures. How  long  he  waited  in  the  days  of  l^oah. 
How  long  he  bore  with  the  murmurings  and  com- 
plainings of  the  children  of  Israel, — "Forty  years 
long  was  I  grieved  with  this  generation."  The 
Savior  furnishes  a  most  beautiful  and  instructive 
illustration  of  the  long-suffering  and  patience  of 
God  in  the  parable  of  the  barren  fig-tree  : 
"  These  three  years  I  come  seeking  fruit  on 
this  fig-tree,  and  find  none."  In  this  manner 
God  waits  and  watches  for  fruit;  and  in  like 
manner  he  bears  with  our  murmurings  and 
disquietudes.  "Oh,  the  omnipotent  patience  of 
God." 

"In  patience,  then,  possess  thy  soul, 
Stand  still  !  for  while  the  thunders  roll, 


262  DIVINE    PROVIDENCE. 

Thy  Savior  sees  thee  through  the  gloom, 
And  will  to  thy  assistance  come  ; 
His  love  and  mercy  will  be  shown 
To  those  who  trust  in  him  alone."' 

A  few  passages  of  scripture  will,  perhaps,  assist 
us  in  forming  higher  views  of  the  loug-sufi'erings 
of  God.  "And  the  Lord  passed  by  before  him, 
and  proclaimed,  The  Lord,  The  Lord  God,  merci- 
ful and  gracious,  long-suffering,  and  abundant  in 
goodness  and  truth,  keeping  mercy  for  thousands, 
forgiving  iniquity  and  transgression  and  sin." 
Ex.  xxxiv.  6,  7.  "But  thou,  O  Lord,  art  a  God 
full  of  compassion,  and  gracious,  l^ng-suffering, 
and  plenteous  in  mercy  and  truth."  Ps.  Ixxxvi. 
15.  In  prosperity  and  adversity,  in  sickness  and 
in  health,  in  the  light  or  in  the  darkness,  at 
home  or  abroad,  among  friends  or  among  foes, 
everywhere,  and  under  all  circumstances,  we 
should  remember  the  blessed,  soul-inspiring  truth 
that  "God  is  full  of  compassion,  and  gracious, 
long-sufiering,  and  plenteous  in  mercy  and 
truth." 

Christians  in  their  best  estate  are  but  feeble 
worms  of  the  dust.  They  have  nothing  of  which 
they  can  boast.  Sin  has  weakened  and  enfeebled 
the  whole  man.  He  is  a  wreck.  But  Jesus  said, 
"A  bruised  reed  shall  he  not  break,  and  smoking 
flax  shall  he  not  quench."     The  reed  at  best  is 


CONSOLATIONS    OF    THE    DOCTRINE.  263 

but  an  iusignilicaut  growth  amoug  the  trees  of 
the  forest.  But  mark  the  language :  it  is  not  a 
sound,  healthy  reed,  but  one-  that  has  been 
crushed, — a  braised  reed ;  one  that  in  itself  is 
altogether  worthless.  The  moral  lesson  taught 
in  this  passage  is  the  gracious  compassion  and 
long-suit'eriug  of  the  Almighty.  Sin  has  so 
bruised  and  crippled  us,  that  we  are  like  a  bruised 
reed  and  smoking  Hux.  One  said,  when  he  had 
well  considered  his  worthlessness,  "I  am  but  a 
rush,  a  reed,  a  bruised  reed ;  uf  little  value  to  my 
neighbor;  of  no  value  to  my  God,  I  am  feeble 
in  knowledge.  There  is  more  in  Scripture  that 
is  dark  than  light  to  my  understanding.  I 
am  in  doubt  and  perplexity.  *  *  *  j  am 
weak  in  purpose,  and  failing  in  resolution ;  weak 
in  conflict,  and  often  flying  before  my  enemies." 
ITow  what  would  become  of  such  a  Christian  if 
God  were  not  long-sufiering,  patient,  and  kind? 
But  God,  blessed  be  his  name  for  evermore,  knows 
all  about  our  weaknesses,  and  in  the  order  of  his 
divine  providence  has  made  ample  provision  for 
us.  He  tempers  the  cold  wind  to  the  shorn  lamb, 
and  when  it  is  too  weak  to  walk  will  bear  it 
in  his  bosom,  close  to  his  great  warm  heart. 
If  God  did  not  provide  the  means  and  the  way 
for  our  escape,  and  then  help  us  along,  we  would 
very  soon  be  overtaken  and  crushed. 


264  DIVINE   PROVIDENCE. 

'0,  shame  upon  tbee,  listless  heart, 

So  sad  a  sigh  to  heave, 
As  if  thy  Savior  had  no  part 

In  thoughts  that  make  thee  grieve." 

Another  source  of  consolation  to  a  Christian 
is  the  mercy  of  God.  Among  the  numerous  in- 
sults ottered  to  God,  I  doubt  if  any  is  of  greater 
magnitude  than  ingratitude.  Ansanius  says, 
"Nothing  more  detestable  does  the  earth  produce 
than  an  ungrateful  man."  Dr.  South,  in  describ- 
ing this  character,  says :  "The  ungrateful  person 
is  a  monster  which  is  all  throat  and  belly, — a 
kind  of  thoroughfare,  or  common  sewer  for  the 
good  things  of  the  world  to  pass  into ;  and  of 
whom,  in  respect  of  all  kindness  conferred  on 
him,  may  be  verified  that  observation  of  the  lion's 
den,  before  which  appeared  the  footsteps  of  many 
that  had  gone  in  thither,  but  no  prints  of  any 
that  ever  came  out  thence."  Wlioever  feels  that 
he  is  without  sin  in  this  respect,  let  him  cast  a 
stone  at  his  ungrateful  neighbor.  God,  in  the 
order  of  his  good  providences,  has  so  arranged 
the  affairs  in  the  universe  that  man,  fallen  as 
he  is,  is  made  the  receiver  of  numerous  bless- 
ings, both  spiritual  and  temporal ;  and  in  return 
he  sends  up  to  heaven  murmurings  and  com- 
plainings. If  the  giver  of  every  good  and  perfect 
gift   were    not  a  God    of  boundless    mercy,   the 


CONSOLATIONS    OF    THE    DOCTRINE.  265 

whole  race   of  man  would  go  quickly  down  to 
hell. 

"Though  Nature  her  inverted  course  forego, 
The  day  forget  to  rest,  the  time  to  flow, 
Yet  shall  Jehovah's  servant  stand  secure, 
His  Mercy  fixed,  eternal  shall  endure  ; 
On  them  her  everlasting  rays  shall  shine, 
More  mild  and  bright,  and  sure,  0  sun  !  than  thine.' 

"Mercy,"  says  Dr.  Gill,  "difl'ers  in  some  respects 
both  from  the  love  and  grace  of  God ;  from  the 
love  of  God  in  its  object  and  order  of  operation; 
mercy  surpasses  its  objects,  miserable  and  fallen ; 
love  seems  to  work  by  mercy,  and  mercy  from  it. 
All  mercy  is  grace,  yet  all  grace  is  not  mercy." 
Dr.  Spencer  illustrates  mercy  on  this  wise  :  "A 
merchant,  that  keeps  a  book  of  debt  and  credit, 
writes  both  what  is  owing  him  and  what  he  oweth 
himself,  and  then  casteth  up  the  whole.  But 
God  doth  not  so — his  mercy  is  triumphant  over 
his  justice ;  and  therefore  wipes  out  what  we 
owe  him,  and  writes  down  only  that  which  he 
owes  us  by  promise."  Some  one  said  to  Thomas 
Hooker,  when  he  was  dying  :^" You  are  going  to 
receive  the  reward  of  your  labor."  "I  am,"  said 
he,  "going  to  receive  mercy."  John  Bunyan  said, 
*'It  must  be  great  mercy,  or  no  mercy ;  for  little 
mercy  will  never  serve  my  turn."  Spurgeon  says 
that  it  is  "free  as  tlie  air  which  belts  the  earth, 
and  Denetrates  the  peasant's  cottage  as  well  as  the 


266  DIVINE    PROVIDENCE. 

royal  palace,  without  purchase  or  premium,  so 
free  is  the  mercy  of  God  in  Christ.  It  tarrieth 
not  for  thee  as  thou  art.  It  waylayeth  thee  in 
love,  it  meets  thee  in  tenderness." 

Mercy  is  essential  to  the  perfection  of  God,  and 
is  infinite,  eternal,  and  common  to  all.  It  is  great 
and  abundant,  as  the  word  of  God  most  directly 
teaches.  "The  Lord  thy  God  is  a  merciful  God; 
he  will  not  forsake  thee,  neither  destroy  thee." 
Deut.  iv.  31.  "Nevertheless  for  thy  great  mercies' 
sake  thou  didst  not  utterly  consume  them,  nor  for- 
sake them;  for  thou  art  a  gracious  and  merciful 
God."     Neh.  ix.  31. 

The  mercy  of  God,  in  its  exercise  toward  man, 
is  his  disposition  not  only  to  pardon  sin,  but  also 
to  succor  those  that  are  in  distress.  When  we 
consider  man  in  his  fallen  state, — corrupt,  rebell- 
ious, and  hateful  in  his  behavior, — how  vast, 
how  amazingly  great  is  that  mercy  that  could  be 
extended  to  him  so  freely.  Old  Testament  saints 
were  wont  to  recount  the  displays  of  divine 
mercy  in  the  most  glowing  language.  In  Psalm 
cxxxvi.  the  author  uses  the  language,  "for  the 
mercy  of  the  Lord  endureth  forever,"  twenty- 
six  times.  It  is  the  burden  of  every  verse,  and 
expresses  the  psalmist's  view  of  the  mercy  of  God 
in  the  past,  and  reaching  far  out  into  the  future. 
The    mercy  of  God    \v:is   iibniidantly  displayed  in 


CONSOLATIONS  OF  THE  DOCTRINE.       267 

creation,  in  so  wisely  tiud  benevolently  arranging 
everything,  so  that  the  wants  of  all  his  creatures 
are  amply  provided  for.  His  mercy  was  displayed 
in  redemption.  Sin  made  a  ghastly  wound,  but  the 
plaster  which  mercy  provided  is  as  wide  and  long- 
as  the  wound.  The  mercy  of  God  has  been  ex- 
hibited in  his  dealings  with  his  people  in  all  time 
past.  And  the  Christian  of  to-day  may,  if  he  will, 
sit  down  and  recount  the  merc}^  of  God  to  him. 

"Mercy  descends 
From  heaven,  and  o'er  the  penitential  heart, 
Rent  by  the  agonizing  pangs  of  guilt, 
Spreads  the  soft  blessings  of  eternal  peace." 

Let  the  believer  remember,  in  all  the  deep 
and  inexpressible  troubles  of  his  soul,  that  God, 
by  his  omnipresence,  is  everywhere,  and  every- 
where merciful.  In  trouble,  in  affliction,  and  in 
all  manner  of  distresses,  the  justice,  goodness, 
wisdom,  benevolence,  long-suffering,  and  mercy  of 
God,  like  ministering  angels,  are  around  thee.  If 
the  way  in  which  you  are  compelled  to  walk  is 
strange,  and  even  dark,  mercy  the  while  is  with 
thee,  for  it  endureth  forever.  Oh,  if  Christians 
could  but  comprehend  the  hight  and  depth  and 
length  and  breadth  of  the  mercy  of  God,  they 
would  cease  to  murmur  and  complain  about  tlieir 
trials  and  conflicts.  If  they  could  believe  that  it 
was  the  hand  of  Mercy  that  led  them  into  those 


268  DIVINE    PROVIDENCE. 

thorny  ways,  they  would  rejoice  rather  than  com- 
plain. God  in  his  mercy  often  directs  or  permits 
his  dearly  beloved  ones  to  be  led  over  rugged 
mountains,  and  through  dark  ravines,  that  he  may 
thereby  deliver  them  from  snares  and  pit-falls, 
into  which  they  would  have  fallen  if  they  had 
not  been  turned  aside.  "Weary,  tempted,  and 
sorrowful  one,  can  you  believe  this  precious  dec- 
laration of  the  word  of  God?  "All  the  paths  of 
the  Lord  are  mercy  and  truth  unto  such  as  keep 
his  covenant  and  his  testimonies."  Ps.  xxv.  10. 
As  long  as  a  Christian  continues  to  walk  in  the 
ways  of  God's  commandments,  he  will  be  in  the 
paths  of  mercy  and  truth.  'No  matter  how  rough 
nor  how  uninviting  the  way  may  be,  if  it  is  God's 
way;  it  is  mercy  and  truth.  "God's  mercy,"  says 
Spurgeon,  "is  so  great,  that  it  forgives  great  sins, 
to  great  sinners,  after  great  lengths  of  time,  and 
then  gives  great  favors  and  great  privileges,  and 
raises  us  up  to  great  enjoyments  in  the  great 
heaven  of  the  great  God."  Tempted,  tired  one, 
this  great  mercy  is  all  on  your  side. 

"Why,  all  the  souls  that  were,  were  forfeit  once; 
And  He  that  raipfht  the  vantage  best  have  took, 
Found  out  the  remedy.  How  would  you  be, 
If  He,  which  is  the  top  of  judgment,  should 
But  judge  you  as  you  are?  Oli,  think  on  that! 
And  mercy  then  will  breathe  within  your  lips, 
Like  man  new  made." 


CONSOLATIONS    OF    THE    DOCTRINE,  2t)9 


CHAPTER    XII. 

CONSOLATION      DERIVED       FROM     A     BELIEF      IN     THE      DOCTRINE     09 

PROVIDENCE — CONTINUED.      LOVE,    AFFLICTIONS, 

AND     CHASTISEMENTS. 

"Before  the  sparkliug  lamp  on  high' 
Were  kindled  up,  and  hung  around  the  sky; 
Before  the  sun  led  on  the  circling  hours. 
Or  vital  seeds  produced  their  active  powers; 
Before  the  first  intelligences  strung 
Their  golden  harps,  and  soft  preludiums  sung 
To  Love,  the  mighty  cause  whence  their  existence  sprung, 

Th'  ineffable  Divinity 

His  own  resemblance  meets  in  thee. 
By  this,  thy  glorious  lineajxe,  thou  dost  prove 
Thy  high  descent,  for  God  himself  is  love." 

"Whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth."  Heb. 
xii.  6.  God's  love  toward  his  children  is  in  no 
way  more  clearly  manifest  than  when  he  chasten- 
eth them.  It  is  a  standing  proof  of  his  fatherly 
love,  and  shows  his  most  gracious  designs  toward 
them.  It  were  far  better  for  a  Christian  that  he 
should  feel  the  rod  every  day,  and  every  hour  in 
the  day,  than  that  God  should  let  him  alone. 
"Whom  the  Lord  loveth  he  chasteneth."  And 
all  who  endure  chastening,  God  dealeth  with  them 


270  DIVINE   PROVIDENCE. 

as  with  sons;  for  what  son  is  he  whom  the  father 
chasteneth  not?  All  who  are  without  chastise- 
ment are  bastards,  and  not  sons.     Heb.  xii.  6-8. 

That  we  may  better  understand  how  the  love  of 
God  may  be  exhibited  in  chastisement,  and  how 
we  may  derive  comfort  and  consolation  therefrom, 
it  will  be  necessary,  in  the  first  place,  to  consider 
something  of  the  nature  and  extent  of  this  love. 
"He  that  loveth  not,  knoweth  not  God ;  for  God 
is  love.  *  *  *  And  we  have  known  and  be- 
lieved the  love  that  God  hath  to  us.  God  is  love; 
and  he  that  dwelleth  in  love  dwelleth  in  God,  and 
God  in  him,"  I.  John,  iv.  8, 16.  God  does  not  pos- 
sess the  passion  of  love  as  men  do.  It  is  not  a 
mere  impulse  begotten  from  some  cause  independ- 
ent of  himself.  It  is  his  very  nature ;  without  it  he 
would  not  be  God.  And  in  whatever  way  it  may 
be  exhibited  to  mortals,  it  shows  his  benevolent 
designs  and  purposes. 

The  love  of  God  especially  appears  in  the  gift 
of  his  Son.  "God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  be- 
lieveth  in  him  should  not  perish,  but  have  ever- 
lasting life."  John  iii.  16.  "History's  noblest 
deed  and  record  of  love  was  in  the  self-devotion 
of  one  generous  heathen,  Pylades,  who  forfeited 
his  life  to  save  his  friend;  but  'God  commendeth 
his  love  to  us,  in  that,  while  we  were  yet  sinners, 


\ 


CONSOLATIONS  OF  THE  DOCTRINE.       271 

Christ  died  for  us.'  "  "You  have  not  yet  seen 
the  greatest  gift  of  all — the  heart  of  God,  the 
love  of  his  heart.  And  will  he  in  very  deed  show 
us  that?  Yes;  unveil  that  cross,  and  see.  It  was 
his  only  mode  of  showing  us  his  heart.  It  is  in- 
finite love  laboring  to  reveal  itself, — agonizing  to 
utter  the  fullness  of  infinite  love.  Apart  from 
that  act,  a  boundless  ocean  of  love  would  have 
remained  forever  shut  up  and  concealed  in  the 
heart  of  God.  But  now  it  has  found  an  ocean- 
channel.  Beyond  this  he  can  not  go.  Once  and 
forever  the  proof  has  been  given, — '  God  is 
love.' " 

The  properties  of  this  love,  as  developed  in  the 
word  of  God,  are,  1.  Everlasting.  "The  Lord 
hath  appeared  of  old  unto  me,  saying,  Yea,  I  have 
loved  thee  with  an  everlasting  love :  therefore 
with  loving-kindness  have  I  drawn  thee."  Jer. 
xxxi.  3.  2.  This  love  is  declared  to  be  immut- 
able. "For  I  am  the  Lord,  I  change  not ;  there- 
fore ye  sons  of  Jacob  are  not  consumed."  Mai. 
iii.  6.  3.  It  is  free, — not  the  result  of  Christ's 
death,  nor  of  man's  merit,  "for  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son."  The 
love  of  God  is  great  and  unspeakable.  "God,  who 
is  rich  in  mercy,  for  his  great  love  wherewith  he 
loved  us."  Eph.  ii.  4.  "And  to  know  the  love 
of    Christ,   which    passeth    knowledge,   that   ye 


272  DIVINE    PROVIDENCE. 

might  be  filled  with  all  the  fullness  of  God."  Eph. 
iii.  19.  Of  the  nature  of  this  love,  Mr.  Ruther- 
ford says :  "I  can  but  wonder  at  three  things  in 
the  love  of  Christ.  First,  freedom.  Oh,  that 
lumps  of  sin  should  get  such  love  for  nothing! 
Secondly,  the  sweetness  of  this  love.  T  give  over 
to  speak  or  write  of  it ;  but  those  that  feel  it  may 
better  witness  what  it  is  :  but  it  is  so  sweet,  that, 
next  to  Christ  himself,  nothing  can  match  it. 
i^ay,  I  think  that  a  soul  could  live  eternally 
blessed  on  Christ's  love,  and  feed  upon  no  other 
thing.  Thirdly,  what  power  and  strength  are  in 
this  love!  I  am  persuaded  it  can  climb  a  steep 
hill  with  hell  upon  its  back;  and  swnm  through 
water,  and  not  drown  ;  and  sing  in  the  fire,  and 
fiud  no  pain;  and  triumph  in  losses,  prisons,  sor- 
row, exile,  disgrace,  and  laugh  and  rejoice  in 
death." 

"God  is  love,"  and  is  therefore  no  respecter  of 
persons.  He  loves  all  with  the  love  of  benevolence, 
and  seeks  to  produce  the  highest  possible  good 
of  mankind.  Every  flower  that  opens,  every 
spire  of  grass  that  grows,  every  leaf  that  clings 
to  its  tiny  branch,  every  bird  that  sings  among 
the  trees,  with  every  living  thing,  may  look  up 
and  say,  "It  is  my  sun  that  shines  in  the  heav- 
ens." So  every  man,  whether  rich  or  poor,  high 
or  low,  young  or  old,  may  look  up  and  say,  "God 


CONSOLATIONS    OF    THE    DuCTRINE.  273 

is  my  Father."  Nevertheless,  his  love  toward  his 
children  is  manifested  in  a  peculiar  degree,  be- 
cause they  have  complied  with  his  conditions,  by 
which  they  have  been  brought  into  such  harmony 
with  his  law,  and  communion  with  himself,  that 
they  can  enjoy  his  love  in  a  degree  unknown  to 
the  carnal  heart.  "The  love  of  God,"  says  the 
apostle,  "is  shed  abroad  in  our  hearts,  by  the 
Holy  Ghost  which  he  has  given  unto  us."  All 
are  most  kindly  and  pressiugly  invited  to  come 
and  participate  in  this  fullness  of  love;  but,  alas! 
many  will  not  come.  All  may  love  him,  and  en- 
joy those  special  communications  of  his  love. 
He  has  provided  a  shelter  for  all;  but  the  majority 
prefer  to  remain  without,  and  meet  the  terrible 
storm  that  must  shortly  come  upon  them.  He 
offers  life  to  all ;  but  a  vast  number  prefer  to  die. 
Through  the  impulses  of  his  eternal  love  he  has 
made  the  most  ample  provision  to  save  all  men 
from  sin  on  earth,  and  to  save  them  eternally  in 
heaven.  If  men  are  lost,  it  will  not  be  because 
God  did  not  love  them,  but  because  they  would 
not  love  him. 

"All  things  that  are  on  earth  shall  wholly  pass  away, 
Except  the  love  of  God,  which  shall  live  and  last  for  aye." 

Having  then  the  assurance  that  God  is  love; 
that  he  loves  all  mankind  with  a  love  of  benevo- 
18 


274  DIVINE    PROVIDENCE. 

lence,  and  especially  manifests  his  love  to  such  as 
love  him  ;  also,  that  whatever  he  does,  however 
dark  and  mysterious  it  may  appear  to  us  at  the 
time,  is  prompted  by  eternal  love,  the  Christian  can 
well  aflbrd  to  trust  everything,  for  time  and  eter- 
nity, in  his  hands.  If  God  is  love,  and  if  we  love 
him,  then  whatever  he  does  for  us,  with  us,  througli 
us,  or  by  us,  must  be  intended  for  our  liighest 
good.  Temporary  afflictions  may,  and  indeed 
often  do,  break  with  terrible  fury  over  the  heads 
of  those  who  are  most  devoted  to  God ;  dark  and 
gloomy  days  of  adversity  overtake  them ;  their 
paths  become  exceedingly  rough  and  mountain- 
ous. At  such  times  let  the  soul  turn  to  him  that 
dwelleth  in  Zion ;  to  him  whose  very  nature  is 
love,  and  find  a  warm  and  throbbing  heart.  Let 
the  good  man  remember  that  all  these  afflictions, 
be  their  nature  what  they  may,  are  ordered  or 
permitted  by  a  loving  Father,  and  will  be  so  con- 
trolled and  overruled  that  they  will  end  in  his 
favor.  Here  and  there,  in  tracing  the  lines  of 
profane  history,  we  may  find  a  few  shadowy  out- 
lines of  heroic  love:  a  mother  died  for  her  child, 
a  husband  perished  for  his  wife ;  but  when  and 
where  did  a  man  die  for  his  enemies?  What 
king,  or  emperor,  or  ruler,  watched  with  a  father's 
pity  and  love  over  all  his  subjects'.'  It  is  nowhere 
to  be  found  in   the  history  of  man,  but  we  find 


CONSOLATIONS    OF    THE    DOCTRINE.  275 

it  in  the  history  of  God's  dealings  with   a  lost 
race. 

While  it  is  not  said  in  the  word  of  God  that 
Christians  are  to  be  exempt  from  suffering,  it  is  in- 
cluded in  the  promises  that  they  sliAll  be  sustained 
and  upheld.  "When  thou  passest  through  the 
waters,  I  will  be  with  thee  ;  and  through  the  rivers, 
they  shall  not  overflow  thee :  when  thou  walkest 
through  the  fire,  thou  shalt  not  be  burned ; 
neither  shall  the  flame  kindle  upon  thee.  For  I 
am  the  Lord  thy  God,  the  Holy  One  of  Israel,  thy 
Savior."  Is.  xliii.  2,  3.  And  we  are  altogether 
safe  when  we  assert  that  all  a  Christian  will  be 
required  to  suffer  and  endure,  while  in  the  way 
of  his  duties,  is  in  some  way  necessary,  and  will 
turn  to  his  advantage.  A  God  of  love  will  not 
permit  those  that  love  him  to  go  to  war  at 
their  own  expense,  neither  will  he  permit  them  to 
suffer  and  be  the  losers.  One  thing  often  per- 
plexes the  minds  of  even  good  men,  and  that  is, 
that  they  meet  with  trials  and  afflictions  while 
striving  to  obey  the  commands  of  God.  Jesus 
said  to  his  disciples  that  they  should  cross  over  a 
certain  water;  and  it  was  not  until  after  they  had 
left  the  shore  that  the  storm  came  upon  them. 
They  were  in  the  direct  line  of  duty.  But  see! 
just  at  the  right  time  Jesus  came  -to  their 
relief,  and  the  disciples  were  all    the  better  for 


276  DIVINE    PROVIDENCE, 

having  passed  throngli  the  storm.  So  when 
difficulties  overtake  Christians  while  in  the 
line  of  their  duty,  God,  by  his  ever-working 
providence,  will  turn  everything  to  their  good  in 
the  end. 

"When  God  visits  us  in  affliction,  it  is  as  a  man 
when  he  goes  to  try  a  vessel  to  see  whether  there 
be  wine  or  water  in  it,  and  of  what  quality."  In 
a  journal  of  Rev.  C.  Simeon,  of  Cambridge,  Scot- 
land, I  find  the  following  entry :  "Went  to  see 
Lady  Ross's  ground.  There  also  I  saw  blind  men 
weaving.  One  blind  man  being  interrogated  with 
respect  to  his  knowledge  of  spiritual  things,  answer- 
ed, 'I  never  saw  till  I  was  blind  ;  nor  did  I  ever 
know  contentment  when  I  had  my  eye-sight,  as  I 
do  now  that  I  have  lost  it ;  I  can  truly  afiirni,  though 
few  know  how  to  credit  me,  that  I  would  on  no 
account  change  my  present  situation  and  cir- 
cumstances with  any  I  ever  enjoyed  before  I 
was  blind."  When  Henry  Martin  was  near 
his  end  he  said,  "Why  should  I  murmur? 
Weakness,  peril,  and  pain  are  but  ministering 
angels,  whose  office  it  is  to  conduct  me  ta 
glory." 

"Each  care,  each  ill  of  mortal  birth, 
Is  sent  in  pitying;  love, 
To  lift  the  lingering  heart  from  earth, 
And  speed  its  flight  above. 


CONSOLATIONS    OF    THE    DOCTRINE,  277 

And  every  pang  that  wrings  the  heart, 

And  every  joy  that  dies, 
Tell  us  to  seek  a  purer  rest, 

And  trust  to  holier  ties." 

We  can  not  tell  the  uses  of  affliction.  We  may 
not  see  anything  but  suffering  in  it.  We  see  the 
beginning,  but  the  end  is  hid  from  us.  We  judge 
only  from  what  we  see  and  feel.  Who  can  tell 
how  much  dross  there  is  about  liim,  or  how  hot  it 
would  be  necessary  to  make  the  furnace  in  order 
to  separate  the  dross  from  the  metal  ?  Copper  is 
first  laid  in  aqua  fortis  before  being  engraved 
upon.  So  God  often  prepares  us  b}^  afflictions,  in 
order  that  he  may  make  the  more  lasting  impres- 
sions upon  our  minds.  The  inhabitants  of  heaven 
are  all  pure — "the  pure  in  heart  shall  see  God." 
God  would  purify  every  one  of  us,  and  for  that 
purpose  often  allows  the  furnace  to  be  made  very 
hot.  Bishop  Hall  said:  "We  beat  back  the  flame 
not  with  the  purpose  to  suppress  it,  but  to  raise 
it  higher  and  diffuse  it  m6re.  These  afflictions 
and  repulses,  which  seem  to  be  discouragements, 
are  indeed  the  merciful  incidents  of  grace.  If 
God  did  n:iean  judgment  to  my  soul,  he  would 
either  withdraw  the  fuel,  or  pour  water  upon  the 
fire,  or  suffer  it  to  languish  for  want  of  motives  ; 
but  now  that  he  continues  to  me  the  means,  and 
opportunities,  and  desires  of  good,  I  shall  miscon- 


278  DIVINE    PROVIDENCE. 

strue  the  iiiteiition  of  mj  God,  if  I  shall  think 
his  crosses  sent  rather  to  damp  than  to  quicken 
his  Spirit  in  me." 

But  we  must  have  faith  in  the  doctrine  of  a 
universal  providence.  We  must  believe  that  the 
goodness,  mercy,  benevolence,  wisdom,  and  love 
of  God  are  all  immediately  connected  with  his 
operations,  otherwise  we  will  constantly  be  liable 
to  misinterpret  his  designs,  and  thereby  measur- 
ably rob  ourselves  of  the  intended  benefits.  "Oh," 
says  tliat  discouraged  Christian,  "I  could  endure 
these  misfortunes  if  I  could  see  any  providence 
in  it."  Many  there  are  who  bear  up  under  their 
afflictions  with  a  kind  of  stoic  indifference,  because 
they  believe  it  just  happened  so,  or  was  brought 
about  by  some  caprice  of  chance.  Xow,  while 
it  is  true  that  we  may  have  been  the  instruments 
of  bringing  the  misfortune  upon  us,  we  are  not 
to  suppose  that  God  takes  no  notice  of  it,  or  that 
he  is  or  can  be  indifferent  about  the  results  of  it. 
God  can  use  an}-  in^rumentality  he  chooses  to 
correct  an  existing  wrong,  or  prevent  a  greater 
calamity.  Because  we  may  be  the  instruments  of 
our  own  troubles,  does  not  preclude  the  operations 
of  divine  providence,  no  more  than  though  God 
would  use  any  other  instrumentality.  Jonah  was 
the  chief  instrument  in  bringing  himself  into 
difficulty,  but  God  was  present  and  controlled  all 


CONSOLATIONS  OF  THE  DOCTRINE.       279 

the  cir'cumstauces,  and  at  last  helped  him  out  of  his 
trouble.  The  truth  is,  that  "uuder  the  equitable 
Master  whom  we  serve  we  do  not  sutler  a  single 
affliction  that  hath  not  for  its  foundation  either 
his  justice,  which  corrects  us  for  our  sins,  or  his 
mercy,  which  would  prevent  the  faults  into  which 
we  are  liable  to  fall.  There  is  not  one  affliction, 
therefore,  which  is  not  either  just  chastisement  or 
a  merciful  preservation." 

To  cause  a  barren  tree  to  bear  fruit,  it  is  some- 
times necessary  to  dig  about  it  and  enrich  the 
soil ;  in  other  cases  it  is  necessary  to  cut  the  stock 
and  lopp  off  the  useless  branches.  When  Mr. 
Cecil  was  walking  in  the  Botanical  Garden  of 
Oxford,  he  saw  a  pomegranate  tree  tliat  was  cut 
almost  through  the  stem.  He  asked  the  gardener 
why  he  did  it.  He  replied,  "Sir,  this  tree  used  to 
shoot  so  strong  that  it  bore  nothing  but  leaves;  I 
was  therefore  obliged  to  cut  it  in  this  manner; 
and  when  it  was  almost  cut  through  then  it  began 
to  bear  plenty  of  fruit."  So  God,  in  his  wise  and 
good  providences,  is  often  compelled  to  trim  his 
trees,  and  sometimes  to  cut  them  almost  through. 
But  whether  he  digs  about  them  and  enriches  the 
soil,  or  uses  the  knife,  it  is  all  for  the  same  pur- 
pose— to  make  more  fruitful.  Meantime  all  the 
digging,  cutting,  and  pruning  is  prompted  by  the 
love  of  God.     If  he  did  not  love  us  he  would  let 


280  DIVINE    PROVIDENCE, 

US  alone.  It  was  love  that  moved  the  great  heart 
of  God  to  give  his  Son  to  die  for  a  lost  and  ruined 
world.  God  does  not  afflict  willingly.  He  per- 
mits it,  because  it  is  necessary.  If  it  were  not  for 
our  waywardness,  if  we  were  not  so  unbelieving, 
if  we  were  not  so  forgetful,  he  would  let  his  sun 
shine  on  us  all  the  time.  There  are  very  few 
Christians,  if  indeed  there  'are  any,  that  could 
stand  continued  prosperity.  Paul  had  been  favor- 
ed above  many  of  his  fellow  Christians,  and  lest, 
as  he  says  himself,  he  should  become  exalted  above 
measure,  there  was  given  him  a  thorn  in  the  flesh. 
This  was  a  preventive.  So  God  often  deals  with 
his  loved  ones,  to  save  them  from  ruin. 

There  is  a  vast  difference  between  what  we  need 
and  what  we  want.  If  God  would  give  us  all  we 
want,  it  would  ruin  us.  In  his  love  he  gives  us 
what  we  need.  As  a  rule,  we  all  want  prosperity, 
health,  friends,  and  riches.  Now  if  these  tilings 
were  best  for  us,  God  would  certainly  give  them 
to  us;  but  it  is  just  as  much  like  a  loving  and 
benevolent  Father  to  withhold  them  if  he  sees 
they  will  harm  us.  It  would  please  a  child  to 
give  it  a  looking-glass  and  a  hammer;  but  what 
parent,  no  matter  how  dearly  he  loves  his  child, 
would  gratify  its  wish.  As  Christians,  w^e  are  not 
apt  to  ask  God  to  afflict  us,  or  to  put  us  into  the 
furnace,  and  yet  this  may  be  the  very  thing  we 


CONSOLATIONS    OF    THE    DOCTRINE.  281 

most  need.  There  may  be  a  great  deal  of  dross 
about  us  that  must  be  removed,  and  nothing  but 
a  hot  furnace  will  do  it.  We  ask  for  a  blessinir, 
and  God  answers  by  fire — not  as  we  would  have 
dictated,  however.  God  gives  us  just  what  we 
need.  "A  furnace,"  says  Mr.  B.  Keach,  "refines 
gold,  and  makes  it  much  purer  than  before;  so 
afflictions  refine  and  make  more  holy.  'When  he 
hath  tried  me,  I  shall  come  forth  as  golch'  A 
furnace  is  sometimes  made  very  hot,  according  to 
the  kind  and  condition  of  the  metal:  so  are  afflic- 
tions sometimes  very  grievous,  heav}-,  and  trying, 
as  the  case  may  require.  A  furnace  will  destroy 
tin,  lead,  etc.,  and  also  the  drossy  part  of  gold ; 
so  affliction  l)urns  up  the  loose  and  hypocntical, 
and  purges  them  from  all  their  corruption.  The 
metal,  w^lien  it  comes  forth  from  the  furnace, 
is  more  prepared  for  its  proper  use ;  so  are  the 
people  of  God  when  they  come  forth  from  afflic- 
tion." 

Jeremiah  said,  "He*  doth  not  afflict  willingly, 
nor  grieve  the  children  of  men."  Lam.  iii.  33.  God 
does  not  take  pleasure  in  afflicting  even  those  that 
hate  him,  much  less  those  that  are  walking  in  the 
ways  of  his  commandments.  He  is  not  delighted 
with  their  pain  and  misery,  but  like  a  kind  and 
loving  Father,  who  considers  the  future  well-being 
of  his  child,  uses  the  rod  only  when  nothing  else 


282  DIVINE    PROVIDENCE. 

will  do.  God  does  not  always  afflict  on  account 
of  past  sins  or  present  follies,  but  often  to  turn  us 
aside  from  evils  to  come.  AVhen  lie  uses  the  rod, 
it  is  not  for  self-gratification,  but  to  save  those 
upon  whom  it  falls.  If  Christians  could  only  re- 
member, while  under  chastisement,  how  kind  and 
merciful  their  heavenly  Father  is,  it  wtmkl  not 
only  assist  them  to  bear  it,  but  even  to  kiss  the 
rod,  and  draw  nigli  to  him  that  handles  it.  But, 
alas!  how  frail  and  feeble  we  are;  instead  of  be- 
ing properly  exercised  thereby,  we  become  fretful 
and  disquieted,  and  can  see  nothing  but  clouds  and 
darkness.  "Afflictions  are  blessings  to  us,  when 
we  can  bless  God  for  them."  "Whom  the  Lord 
loveth,  he  chasteneth,  and  scourgeth  CA^ery  son 
whom  he  receiveth."  David,  after  having  passed 
through  some  affliction,  said  it  was  good  for  him 
that  he  had  been  afflicted.  So  every  Christian 
will  feel  in  tlie  end. 

"Aromatic  plants  bestow 
No  spicy  fragrance  wliile  they  grow  ; 
But  crushed  or  trodden  to  the  ground, 
Diffuse  their  balmy  sweets  around." 

Chastisements  do  not  always  come  to  us  in  the 
same  dress.  The  wind  may  blow  from  any  point 
of  'the  compass.  We  can  not  tell  to-day  what  its 
course  will  be  to-morrow,  nor  whether  it  will  be 
hiffh    or   low.      So   afflictions    and   chastisements 


CONSOLATIONS    OF    THE    DOCTRINE,  28S 

often  visit  us  from  quarters  we  had  least  expected, 
and  at  times  we  had  not  anticipated.  The  cup  of 
pleasure  already  raised  to  our  lips  is  often  ruth- 
lessly dashed  away.  But  no  matter  in  what  garb 
afflictions  come,  they  can  not  come  without  our 
Father's  notice,  yea,  more,  they  can  not  come 
without  his  permission.  Observation,  history,  and 
experience  unite  in  witnessing  that  there  is  no 
pathway  in  life  that  i^  all  the  way  smooth.  There 
are  rough  places,  rugged  mountains,  and  broad 
rivers  to  cross ;  and  it  is  best  for  us  that  it  should 
be  so.  "Careful!}'  refined  food  would  be  deleterious 
to  the  bod}-;  and  God  has  mixed  the  coarse  and 
fine  in  due  proportions,  so  tluit  together  they 
nourish  and  expand  the  frame;  and  so  carefully 
refined  circumstances,  spheres  of  action,  would  be 
deleterious  to  the  soul;  and  God  has  mingled  the 
rough  and  smooth ;  and  he  who  takes  them  as  God 
gives  them,  will  be  robust  in  his  spiritual  frame, 
and  well  developed  in  all  the  graces  of  the  soul." 
The  benefits  arising  from  chastisements  and 
afflictions,  when  received  in  a  proper  spirit  and 
with  proper  faith  in  God,  are  so  manifold  that 
only  a  few  of  them  can  be  considered  in  this  con- 
nection. The  great  purpose  of  God,  as  brought 
to  light  in  his  written  word,  is  the  salvation  of 
as  many  as  will  come  to  him.  And  the  means  and 
instrumentalities    employed    to    accomplish    this 


284  DIVINE    PROVIDENCE. 

grand  result  are  as  numerous  as  the  stars  of  heaven. 
But  all  are  under  the  direction  of  an  all-wise,  all- 
powerful,  and  ever-working  Providence.  All  are 
intended  to  aid,  in  some  way  or  other,  in  the  ulti- 
mate salvation  of  those  who  are  seeking  to  comply 
with  the  requirements  of  the  gospel  of  his  Son. 
He  orders,  permits,  controls,  and  overrules  sur- 
rounding circumstances  so  that  each  event,  how- 
ever insignificant  it  may  appear,  if  properly  re- 
ceived will  aid  in  bringing  his  beloved  to  himself. 
And  what  now,  in  this  time  haze,  seems  to  be 
against  us  will  in  the  end  be  seen  to  have  been  all 
for  the  best.  The  saint  at  home,  when  the  con- 
test is  over,  will  realize  that  that  affliction,  that 
sorrow,  that  bereavement,  that  disappointment, 
that  loss,  that  turn,  was  just  at  the  right  time,  and 
with  the  proper  surroundings  to  save  him  from 
utter  ruin. 

"If  affliction  grasps  thee  rudely, 

And  presents  the  rack  and  cup, 
Drink  the  draught  and  brave  the  torture — 

Even  in  despair — look  up  ! 
Still  look  up  I     For  one  there  liveth 

With  the  will  and  power  to  save — 
One  who  knows  each  hutimn  sorrow, 

From  the  cradle  to  the  grave." 

One  great  benefit  resulting  from  cliastisement 
and  affliction  is  that  it  reminds  us  of  our  weak- 
nesses.    We    are    ever   prone   to    self-sufficiency. 


CONSOLATIONS  OF  THE  DOCTRINE.       285 

The  church  at  Laodicea  had  grown  proud  and 
haughty.  They  said  they  were  rich  and  had  need 
of  nothing.  Continued  prosperity  is  almost  sure 
to  produce  this  kind  of  feeling.  It  is  while  under 
the  influence  of  chastisement  that  Christians,  as 
well  as  those  that  are  not  Christians,  are  brought 
to  realize  their  own  helplessness  and  want;  it 
shows  all  how  frail  a  thing  humanity  is.  In  this 
arrangement  of  divine  providence  there  is  such  a 
manifestation  of  fatherly  concern  and  love  as  is 
seldom  if  ever  found  in  any  other  way.  The 
church  at  Laodicea  did  not  know  how  blind  and 
miserable  they  were.  Thus  in  long-continued 
prosperity  men  will  forget  God,  and  forget  how 
exceedingly  frail  they  are,  and  rush  on  to  ruin. 
There  is  nothing  that  will  produce  in  the  soul 
a  deeper  sense  of  want  than  severe  affliction. 
While  under  its  influence,  the  world,  v;ith  all  its 
charms  and  allurements,  will  appear  cold  and 
cheerless.  In  prosperity  the  world  appears  to  be 
full  of  charms,  but  while  under  the  rod  the  charm 
is  broken,  the  flowers  wither  and  fall,  while  the 
Christian  will  look  away  to  Jesus  for  comfort  and 
strength.  There  is  nothing  in  this  wide  world 
that  can  benefit  a  Christian  more  than  that  by  or 
through  which  he  is  brought  to  realize  that 
Christ  is  his  only  dependence.  When  Peter  under- 
took to  walk  upon  the  water  and  began  to  sink, 


286  DIVINE  PROVIDENCE. 

he  felt  that  there  was  but  one  chance  for  his  life, — 
"Lord  Jesus,  save  me."  It  was  well  for  Peter 
that  Jesus  was  there.  God  in  his  gracious  provi- 
dences often  permits  his  disciples  to  have  their 
own  way  for  a  little  while,  that  he  may  teach 
them  a  lesson.  Peter  was  bold  and  somewhat 
rash.  There  was  a  great  deal  of  human  nature 
about  him,  and  Jesus  permitted  him  to  do  what 
he  desired.  It  was  a  good  lesson  for  Peter,  and 
no  doubt  humbled  his  pride.  We  must  be  taught 
in  the  same  schooh 

Paul  said,  "When  I  am  weak,  then  am  I  strong." 
In  proportion  as  he  was  made  to  see  and  feel  his 
own  weakness  and  insufficiency,  he  was  able  to  lay 
hold  on  Christ.  God  does  not  bestow  spiritual 
blessing  upon  the  soul  until  it  realizes  its  need  of 
them.  "Blessed  are  they  that  do  hunger  and 
thirst  after  righteousness,  for  they  shall  be  filled." 
Those  that  are  thirsty  are  invited  to  come  and 
drink.  Afilictions  and  chastisements  are  not  sent 
or  peraiitted  to  visit  us  in  order  to  destroy  us,  but 
to  instruct  us.  From  them  we  can  learn,  more 
readily  than  from  prosperity,  how  weak  and  de- 
pendent we  are.  Christians  while  under  the  rod 
should  not  allow  themselves  to  believe  that  they 
are  forsaken.  God  is  watching  them  all  the  time. 
"There  is  an  island  in  a  distant  sea,  from  whose 
shores  the  fishermen  sail  in  tiny  crafts  to  procure 


CONSOLATIONS    OF    THE    DOCTRINE.  287 

the  treasures  of  the  deep.  During  their  absence 
thick  mists  often  descend  and  cover  highhxud,  cliff, 
and  beacon  with  so  thick  a  veil  that  those  hardy 
mariners  are  left  without  a  mark  by  which  to  steer 
their  laden  bark.  But  in  those  dull  hours  they 
are  not  left  to  wander  unguided  on  the  pathless 
sea.  When  the  time  for  their  return  arrives,  the 
women  of  the  islet — mothers,  wives,  sisters,  and 
daughters, — descend  to  the  shores  and  raise  the 
voice  of  song.  Borne  on  the  quiet  air,  their  voices 
soon  fall  sweetly  on  the  ears  of  the  loved  ones  on 
the  sea.  Guided  by  their  well-known  sounds, 
they  steer  their  boats  in  safety  to  the  shore.  And 
thus  to  thee,  0  Christian,  comes  the  voice  of  love 
from  the  celestial  shore,  as  thou  wandere'st,  a  be- 
wildei^ed  child  of  tribulation,  on  the  misty  sea  of 
life.  Hearken !  'Be  of  good  cheer,'  is  the  cry 
that  greets  thee.  It  comes  from  Jesus,  who  has 
overcome  this  world,  which  is  the  scene  and 
source  of  your  trials.  His  conquest  over  your 
adversary  is  the  pledge  of  your  victory,  therefore 
'be  of  good  cheer.'" 

"How  must  yearn 
Our  Lord's  deep  heart  of  love  when  saints  are  weeping  ! 

He  whose  creative  breath  first  gave 

Flowers  into  earth,  each  tear  will  save, 
And  smile  it  to  a  pearl  in  heaven's  sure  keeping." 

Another  source  of  consolation,  under  affliction 


288  DIVINE    PROVIDENCE. 

and  chastisement,  is  that  it  serves  as  a  means  of 
trying  our  faith.  "Examine  yourselves,  whether 
ye  be  in  the  faith."  If  our  faith  were  never  tried 
we  should  not  know  what  its  strength  is. 
Bishop  Hall  says,  "Untried  faith  is  uncertain 
faith."  It  will  be  a  serious,  solemn  matter  to  die — 
to  pass  from  scenes  familiar  to  those  new  and 
strange.  I^ow  if  our  faith  was  never  tried  until 
we  reach  the  valley  of  the  shadow  of  death,  it 
might  fail  us  at  that  critical  moment.  Any  man 
may  be  deceived,  for  the  heart  of  the  natural  man 
is  deceitful  above  all  things.  "Be  not  deceived," 
is  the  solemn  warning  of  the  apostle.  In  the 
ordinary  walks  of  life,  when  the  sun  is  shining 
brightly,  there  is  not  much  to  test  our  faith. 
Peter  said  to  the  saints :  "For  a  season,  if  need  be, 
ye  are  in  heaviness  through  manifold  temptations: 
that  the  trial  of  your  faith,  being  much  more 
precious  than  of  gold  that  perisheth,  though  it  be 
tried  with  fire,  might  be  found  unto  praise  and 
and  honor  and  glory  at  the  appearing  of  Jesus 
Christ."  I.  Peter  i.  6, 7.  The  plain,  unambiguous 
meaning  of  the  apostle  is,  that  trials  are  sometimes 
necessary  to  try  our  faith.  When  we  have  no 
trials  for  a  long  time  we  grow  careless.  A  good 
man  said,  "Grod  can  neither  trust  me  with  health 
nor  money;  therefore  I  am  both  poor  and  afflict- 
ed."    W'^  must  be  tried,  else  we  should  not  know 


CONSOLATIONS  OF  THE  DOCTRINE.       289 

the  character  or  strength  of  our  faith.  As  gold 
is  tried  by  fire,  by  which  the  dross  and  all  the 
heterogeneous  mixture  are  separated  from  it,  so 
our  faith  is  proved  by  afilictions  and  temptations. 
What  is  pure  will  stand  the  fire;  and  when  the 
end  is  come  the  faith  of  the  saints  will  shine  like 
the  purest  gold,  for  it  has  been  tried  in  the  fire. 
"God  himself  will  praise  and  honor  such  a  faith, 
angels  and  men  w^ill  honor  it,  and  Christ  will 
crown  it  with  glory." 

The  faith  of  Abraham  shone  brightly  as  he 
stood  on  the  summit  of  the  mountain  with  his 
knife  raised  over  the  body  of  his  obedient  son. 
There  before  him  lay  the  child  of  promise,  in 
whose  seed  the  nations  of  the  earth  were  to  be 
blessed.  How  this  was  to  be  accomplished  he 
did  not  know,  nor  did  he  stop  to  inquire.  That 
was  God's  business  and  not  his.  He  went  forward 
by  faith;  and  never  perhaps  was  the  faith  of  any 
man  more  severel}^  tried.  There  were  two  points 
especially  that  would  try  him  :  First,  a  faith  that 
produced  in  him  sufficient  courage  to  go  forward; 
and  second,  how  God  could  make  his  promise 
good.  But  no  matter  how  this  might  be  brought 
about,  he  went  forward.  Never  did  the  faith  of 
any  man  shine  more  brightly  than  Abraham's  did 
when  he  was  descending  from  the  mountain.  He 
had  gone  through  the  furnace,  and  his  faith  came 

19 


290  DIVINE    PROVIDENCE. 

out  shining  like  the  purest  gold ;  there  was  not 
one  bit  of  dross  left  in  it. 

By  afflictions,  in  one  way  and  another,  under 
the  directing  hand  of  a  wise  and  merciful  Provi- 
dence, our  faith  is  trained  and  strengthened.  Rich- 
ard Cecil  went  into  his  room  one  day  and  found  his 
little  daughter  very  cheerful  and  happ3^  A  friend 
had  given  her  a  box  containing  some  beautiful 
beads.  She  ran  to  him  to  exhibit  her  beautiful 
gift.  Her  father  said,  "Daughter,  they  are  very 
beautiful;  but  now, my  dear,  throw  them  into  the 
fire."  This  was  an  unexpected  request,  and  of 
course  a  severe  trial.  "Now,"  said  her  father, 
"I  shall  not  compel  you  to  do  it ;  I  leave  it  to 
you;  but  you  never  knew  papa  ask  you  to  do  a 
thing  that  w^as  not  kind  to  you.  I  can  not  tell 
why,  but  if  you  can  trust  me  do  so."  Here  was 
a  test,  a  real  trial  of  faith.  Then  she  reasoned  on 
this  wise :  "I  do  not  know  why  my  father  asks 
me  to  do  this,  but  then  he  has  always  been  kind 
to  me,  and  I  suppose  it  must  be  right,  and  will  be 
for  the  best."  Then  summoning  up  all  the  courage 
and  faith  she  had,  she  took  the  box  with  its  pre- 
cious Contents,  and  did  as  her  father  asked  her  to 
do.  The  next  day  her  father  presented  her  with 
something  she  had  long  desired,  and  far  more 
beautiful  and  valuable  than  wliat  sh'e  had  thrown 
into  the  fire.     "Now,"  said  her  tather,  "my  child. 


CONSOLATIONS  OF  THE  DOCTRINE.       291 

I  did  this  to  teach  you  to  trust  in  that  good  Father 
in  heaven.  Many  a  time  in  your  life  he  will 
require  you  to  give  up  and  avoid  what  you  can 
not  see  the  reason  for  avoiding;  but  if  you  trust 
that  Father  as  you  have  trusted  uie,  you  will 
always  find  it  best." 

"If  weak  thy  faith,  why  choose  the  harder  side  ? 
We  nothing  know  but  what  is  marvelous; 
Yet  what  is  marvelous  we  can't  believe, 
So  weak  our  reason,  and  so  great  our  God; 
What  most  surprises  in  the  sacred  page, 
Or  full  as  strange,  or  stranger,  must  be  true, 
Faitl)  is  not  reason's  labor,  but  repose." 

Another  blessing  coming  from  afflictions  and 
chastisements  is  that  it  tends  to  detach  the  affec- 
tions from  earthly  objects  and  raise  them  to 
heavenly  objects.  If  men  and  women  were  in 
constant  health  and  prosperity  they  would  pres- 
ently want  to  remain  here  forever.  But  when 
wave  after  wave  passes  over  them, — now  rich ; 
now  disappointed ;  now  reduced  to  poverty ;  now 
suffering  from  the  treachery  of  supposed  friends ; 
then,  and  with  many  not  till  then,  will  they  begin 
to  look  for  a  better  country ;  then  their  tried 
spirits  will  begin  to  sigh  for  a  home  fal  away, 
where  trials  will  not  reach  them.  Go  into  the 
hovel  of  the  poor,  where  one  trouble  hath  followed 
another  in  quick  succession.  Go  into  the  chamber 
of  Death,  where  tlie  grim  monster  has  just  done  his 


292  DIVINE    PROVIDENCE. 

work,  and  some  loved  one  lies  cold  and  still  in  his 
arms ;  talk  to  the  stricken  ones  about  earthly 
comforts  and  amusements;  tell  them  all  about  the 
glitter  and  siiow  of  this  world,  and  they  will  tell 
you,  perhaps,  that  its  charms  are  all  broken.  To 
them  this  world  looks  like  a  drearj^  tomb,  a  vast 
howling  wilderness.  But  if  they  are  Christians 
they  will  tell  you  what  they  know  about  a  better 
land,  a  home  fai*  away,  where  the  storms  and  ills 
of  life  will  never  come.  They  will  tell  you  also  how 
they  long  to  be  away  from  life's  sorrows  and 
storms.  But  if  they  had  not  been  smitten  with 
a  colli  blast,  they  would  have  thought  much 
better  of  this  world  and  less  of  that  world.  An 
old  philosopher  said,  "If  my  property  had  not 
perished,  I  should  have  perished."  Another  said, 
"Ko  man  is  more  unhappy  than  the  man  who  is 
never  in  adversity.  In  other  words,  the  greatest 
affliction  in  life  is  never  to  be  afflicted."  I^o  man 
is  so  happy  and  safe  as  he  who  dwells  most  in 
thoughts  of  heaven ;  and  there  is  nothing  that 
will  cause  us  to  think  more  of  heaven  and  heavenly 
things  than  severe  afflictions  and  disappointments. 

"Come  then  affliction,  if  my  Father  bids, 
And  be  my  frowning  friend;  a  friend  that  frowns 
Is  better  tlian  a  smiling  enemy  ' 

But  lest  some  one  might  say  that  we  attribute 
too  much  to  afflictions,  we  will  give   a  few  pas- 


CONSOLATIONS    OF    THE    DOCTIIINE.  293 

sages  from  the  Scriptures  bearing  directly  upon 
this  point.  "Before  I  was  afflicted  I  went  astray: 
but  now  have  I  kept  thy  word.  *  *  *  It  is 
good  for  me  that  I  have  been  afflicted;  that  I 
might  learn  thy  statutes."  Ps.  cxix.67, 71.  Pun- 
shon  says,  "Trial  is  God's  glorious  alchemistry,  by 
by  which  the  dross  is  left  in  the  crucible,  the  baser 
metals  are  transmuted,  and  the  character  is  riched 
with  gold."  But  whatever  may  be  the  nature  of 
our  trouble, — whether  it  be  afflictions,  crosses, 
losses,  or  disappointments, — we  should  always  re- 
member that  "whom  the  Lord  loveth  he  chasten- 
eth,  and  scourgeth  every  son  whom  he  receiveth." 
And  "if  we  be  without  chastisement,  we  are  bas- 
tards and  not  sons."  We  should  also  remember 
that  nothing  can  befall  us  without  the  permission 
of  our  heavenly  Father.  There  is  always  some 
wise  end  to  be  accomplished  by  our  chastisement. 
If  Christians  generally  were  as  willing  to  submit 
to  the  order  of  Divine  Providence  as  they  are  to 
find  fault  with  his  wisdom  and  goodness,  they 
would  be  more  benefited  by  his  chastenings.  "  God 
is  love,"  and  "  they  that  trust  in  him  shall  be  as 
Mount  Zion,  which  can  not  be  moved." 

"For  as  the  mountains  are  round  about  Jerusa- 
lem, so  the  Lord  is  round  about  them  that  love 
him."  "I  will  say  of  the  Lord,  He  is  my  refuge 
and  my  fortress:  my  God;  in  him  will    I   trust. 


294  DIVINE    PROVIDENCE. 

Surely  he  shall  deliver  thee  from  the  snare  of  the 
fowler,  and  from  the  noisome  pestilence.  He 
shall  cover  thee  with  his  feathers,  and  under  his 
wings  shalt  thou  trust," 

"Yet,  since  the  effects  of  providence,  we  find, 
Are  variously  dispensed  to  human  kind ; 
That  vice  triumphs  and  virtue  suffers  here, 
A  brand  that  sovereign  justice  can  not  bear; 
Our  reason  prompts  us  to  a  future  state. 
The  last  appeal  from  fortune  and  from  fate; 
Where  God's  all-righteous  ways  will  be  declared; 
The  bad  meet  punishment,  the  good  reward." 


SUBMISSION    TO.  295 


CHAPTER  XIII. 

THB   NECESSITY,    IMPORTAiNOB,    AND    ENCOITRAGEMENTS    TO    SUBMIT   TO 
THE    PROVIDENCE    OF    GOD. 

"Give  me  care, 
By  thankful  patience,  to  prevent  despair; 
Fit  me  to  bear  wiiate'er  thou  shalt  assign  ; 
I  kiss  the  rod,  because  the  rod  is  thine." 

If  Christians  were  as  diligent  and  earnest  in 
cultivating  their  comforts  as  they  are  in  cultivat- 
ing their  sorrows,  they  would  see  that  they  have 
but  little  to  complain  of.  The  Rev.  E.  Peabody, 
of  America,  some  years  ago,  was  compelled  to  re- 
sign his  pastoral  work  on  account  of  hemorrhage 
of  the  lungs.  About  the  same  time,  his  only  child 
died  and  his  wife  lost  the  use  of  her  eyes.  His 
home  was  broken  up,  and  his  prospects  for  the 
future  of  this  world  were  gloomy  enough.  One 
day  he  came  into  the  room  where  his  wife  was, 
and  she  said  to  him,  "I  have  been  thinking  o/ 
our  situation  here,  and  have  determined  to  be 
submissive  and  patient."  "  Ah,"  said  he,  "  that 
is  a  good  resolution ;  let  us  see  what  we  have  to 
submit  to.  I  will  make  a  list  of  our  trials.  First, 
we  have  a  home:  we  must  submit  to  that;  sec- 


296  DIVINE    PROVIDENCE. 

ondly,  we  have  the  eoniforts  of  life :  we  will  sub- 
mit to  that ;  thirdly,  we  have  each  other ;  fourthly, 
we  have  a  multitude  of  friends ;  fifthly,  we  have 
God  to  take  care  of  us."  "Ah,"  said  his  wife, "I 
pray  you  to  stop  and  I  will  say  no  more  about 
submission."  Thus  let  Christians,  when  they  fee? 
a  disposition  to  murmur  or  complain,  sit  down 
and  write  out  a  list  of  their  blessings  and  comforts, 
and  then  compare  it  with  a  list  of  their  trials, 
which  most  persons  keep  constantly  on  hand,  and 
it  will  be  seen  that  the  list  of  comforts  and  bless- 
ings is  much  longer  than  the  list  of  trials.  Dr. 
Hay,  an  eminent  English  surgeon,  when  injured 
apparently  for  life,  said,  "If  it  be  the  will  of  God 
that  I  should  be  confined  to  my  sofa,  and  he  com- 
mand me  to  pick  straws  during  the  remainder 
of  my  life,  I  hope  I  shall  feel  no  repugnance  to  his 
good  pleasure." 

It  is  a  fatal  error  with  many  Christians,  that 
they  have  fallen  into  the  habit  of  looking  on  the 
dark  side  of  almost  everything.  Whenever  they 
are  compelled  to  walk  in  a  shadow,  they  at  once 
conclude  that  it  must  be  dark  everywhere ;  for- 
getting that  it  requires  light  to  make  a  shadow. 
There  must  be  light  somewhere,  else  there  could 
be  no  such  thing  as  a  shadow.  Moreover,  God  is 
as  surely  present  in  the  shadow  as  in  the  sunbeam. 

Dr.  Beaumont  reckons  the  following  as  among 


SUBMISSION    TO.  297 

the  advantages  arising  fi'om  entire  submission  to 
the  operations  of  divine  providence.  1.  "It  will 
prevent  rash  conclusions — such  as  Jacob's  in  re- 
gard to  Joseph,  when  he  said,  'All  these  things 
are  against  me.'  2.  It  will  prevent  immoderate 
sorrow.  3.  It  will  prevent  sinful  staggerings. 
Abraham  staggered  not.  4.  It  will  give  to  us 
inward  peace.  5.  It  will  produce  enduring 
happiness.  6.  It  will  excite  praise  and  thanks- 
giving." If  jou  would  find  a  happy  man,  go  to 
one  who  is  in  complete  harmony  with  the  provi- 
dences of  God.  No  matter  whether  he  is  rich  or 
poor,  sick  or  well,  he  is  happy  with  the  blessed 
consciousness  that  God  is  doing  all  things  well. 
"Patience  is  a  plaster  for  all  sores.  The  longest 
day  will  have  an  end.  When  one  door  shuts 
another  opens."  "All  comes  right  to  him  who 
can  wait." 

Want  of  harmony  with  the  providences  of  God 
has  robbed  the  best  of  Christians  of  more  solid, 
lasting  consolation  than  any  one  thing.  Dissatis- 
faction with  the  doings  of  the  Almighty, — calling 
in  question  his  wisdom,  goodness,  and  mercy, — 
arraigning  him  before  a  liuman  tribunal,  and 
questioning  his  right  to  reign  and  rule,  and  then 
denouncing  such  part  of  his  administration  as  is 
not  in  accordance  with  our  notions — is  a  grievous 
insult  to  the  goodness,  love,  and  benevolence  of 


298  DIVINE    PROVIDENCE. 

the  all-wise  Creator.  Oh,  yes,  when  the  sun 
shines  brightly,  and  all  nature  smiles  sweetly, 
and  prosperity  in  her  robe  of  white  greets  us 
at  every  nook  and  corner,  it  is  easy  enough 
to  look  up  to  heaven  and  say:  "Father,  thou 
hast  done  all  things  well."  Even  an  infidel,  under 
similar  circumstances,  could  say  as  much.  But 
when  thick,  dark  clouds  gather  about  us,  and 
hoarse  thunders  crash  over  our  heads ;  when  ad- 
vers^ity,  like  some  heinous  ghost,  stares  at  us  from 
every  corner,  and  we  are  driven  to  the  wall,  then 
it  requires  something  above  nature  to  enable  us  to 
look  up  and  say :  "Father,  it  is  well."  Blessed  be 
God,  there  is  that  in  "pure  religion"  which  will 
enable  its  possessor  at  all  times,  and  in  all  places, 
to  acquiesce  in  the  workings  of  divine  providence. 
In  order  to  submit  to  the  operations  of  divine 
providence,  we  must,  in  the  first  place,  have  clear 
and  correct  views  of  God's  sovereignty.  What- 
ever we  have  belongs  to  him.  The  earth  with  its 
fullness  ;  and  the  heavens  with  all  its  starry  host 
is  his  also.  We  must  realize  that  it  is  his  right  to 
withhold  as  he  pleases.  Riches  and  poverty,  sick- 
ness and  health,  life  and  death,  prosperity  and 
adversity,  are  all  at  his  disposal.  We  must  feel 
that  it  is  his  right  to  rule,  for  "he  doeth  according 
to  his  will  in  the  army  of  heaven,  and  among  the 
inhabitants  of  the  earth."     Dan.  iv.  35.     There 


SUBMISSION    TO.  299 

must  also  be  proper  conceptions  of  the  ri^heons- 
ness  and  justice  of  the  government  of  God. 
Whilst  it  is  his  right  to  do  all  things  accord- 
ing to  the  counsel  of  his  own  will,  he  does  it  iu 
perfect  harmony  with  the  principles  of  a  righteous, 
moral  government.  Mysterious  and  inexplicable 
as  his  operations  may  sometimes  appear  to  us,  we 
must  feel  that  he  is  doing  right,  that  he  is  just 
and  righteous  altogether.  The  mercy,  goodness, 
long-suffering,  benevolence,  and  love  of  God  is, 
or  should  be,  a  sufficient  guaranty  to  every  Chris- 
tian, that  whatever  he  does  is  necessary  and  right. 
God  is  perfect,  ever  full,  and  overflowing  with 
blessing-s.  If  in  his  wisdom  he  sees  it  is  best  ta 
take  away  what  we  have,  he  is  abundantly  able  to 
give  a  hundred-fold  in  its  place.  He  permitted 
Job  to  be  stripped  of  all  he  had,  and  then  gave 
him  twice  as  much  in  its  place.  Heine,  of  Berlin, 
lost  very  heavily.  Hufeland  met  him  soon  after, 
and  expressed  his  sympathy.  "I  had  rather  you 
had  not  reminded  me  of  it,"  he  replied.  "Thank 
God  !  I  have  got  over  it."  "How  have  you  n)an- 
aged  that?"  ""Well,  I  was  unable  to  forget  it; 
thought  upon  it  night  and  day;  my  mind  was 
wandering,  my  family  w^ere  sad  and  timid  witli 
fear.  I  felt  that  this  must  not  continue ;  so  I,  a  poor 
worm  of  the  dust,  unable  to  come  out  of  this 
distress,  took  refuge  in  the  Almighty.     I  hurried 


300  DIVINE   PROVIDENCE. 

to  mj  bed-room,  closed  the  door  behind  me,  and 
fell  ou  miy  knees  to  pray  with  my  whole  heart. 
Then  I  felt  as  if  God  appeared  to  me  saying, 
^Have  I  not  the  key  of  all  treasures  ?  and  can  I  not 
far  more  than  replace  the  loss?  Be  of  good  cour- 
age.' And  now  I  have  got  over  it,  and  am  once 
more  happy  in  God."  The  greatest  gain  some- 
times comes  from  the  heaviest  losses. 

The  prodigal  son  thought  of  home,  but  not  un- 
til he  had  lost  all,  and  was  pressed  with  want. 
But  for  this,  he  would  have  continued  a  prodigal. 
When  Job's  things  were  taken  away,  he  thought 
more  of  God  and  knew  more  about  him  than  he 
had  ever  known  before.  So  while  God  in  the 
wisdom  and  goodness  of  his  providence  takes  away 
in  one  thing,  he  will  more  than  restore  in  some- 
thing else.  God  will  not  allow  himself  to  be  in 
debt  to  any  member  of  his  family.  If  he  causes  or 
permits  his  beloved  to  be  cast  into  the  furnace,  it  is 
only  that  he  may  be  purified.  If  there  were  no 
dross  about  him,  he  would  never  see  the  furnace. 
"Fire  and  hammer  and  file  are  necessary  to  give 
the  metal  form  ;  and  it  must  have  many  a  grind 
and  many  a  rub  ere  it  will  sliine ;  so  in  trial,  char- 
acter is  shaped  and  beautified  and  brightened." 

"A  bruise*!  reed  he  will  not  break — 
Affliction  all  his  children  feel; 
He  wounds  them  for  his  mercy's  sake — 
He  wounds  to  heal." 


SUBMISSION    TO.  301 

1^0  man,  however  wise  he  may  be,  can  know  in 
advance  what  is  best  for  him.  All  desire  to  be 
saved,  and  sometimes  express  a  willingness  to  sub- 
mit to  ahnost  anything  if  that  end  may  be  reached, 
yet  wlien  brought  to  the  test  are  unwilling  to 
yield  cheerful  obedience  to  the  will  of  God.  Can 
any  man  reasonably  suppose  that  a  God  of  power, 
wisdom,  and  goodness,  would  do  anything  wrong, 
or  suffer  anything  to  befall  his  children  that  was 
not  best  for  them?  Unthinking  people  would 
have  a  world  where  everything  grew  spontane- 
ously. They  would  not  have  a  trial,  nor  a  sorrow, 
nor  a  care,  nor  a  pain,  nor  a  disappointment. 
They  would  be  fanned  by  breezes  balmier  than 
those  that  blew  over  Eden  in  the  early  morning 
ol  time.  They  would  have  everything  that  heart 
could  wish.  They  would  have  summer  but  no 
winter,  roses  but  no  thorns,  joy  but  no  sorrow, 
life  but  no  death.  jS^ow  Faith  says,  If  these  things 
were  best  for  us,  our  heavenly  Father  would 
straightway  give  them  to  us;  but  seeing  they 
are  denied  us,  it  is  sufficient  evidence  that  we  will 
be  better  off  in  the  end  without  them.  What  a 
beauty  there  is  in  entire  submission  to  the  will  of 
God,  by  means  of  which  we  cheerfully  surrender 
all  things, — life,  friends,  time,  and  eternity  into 
his  hands.  Mr.  John  Bates  gives  an  incident  by 
which  this  is  beautifully  illustrated.     "A  brother 


302  DIVINE    PROVIDENCE. 

and  sister  were  once  playing  in  a  field,  when  he 
lost  a  ring,  which  was  the  Christmas  gift  of  a 
friend,  his  choicest  earthly  treasure.  After  search- 
ing for  it  in  vain,  he  went  with  many  tears  to  a 
retired  spot,  kneeled,  and  prayed  most  earnestly. 
And  did  God  answer  his  prayer,  so  that  he  found 
the  ring  ?  ISTo.  But,  said  the  little  boy,  he  made 
me  happy  to  lose  it.  Christian  mother,  have  you 
lost  your  only  earthly  treasure,  and  have  you  gone 
to  the  throne  of  grace  in  prayer,  and  found  that 
though  you  could  not  find  again  your  much-loved 
child,  God  has  made  you  happy  to  lose  it  ?  Have 
you,  bereaved  wife,  husband,  sister,  brother, 
friend?  Oh,  when  we  can  feel  happy  to  lose  any 
blessing  which  our  heavenly  Father  hath  given 
us  and  then  taken  away  we  are  beautifully  resigned 
to  his  will."  A  Christian  lady  was  ill,  and  being 
asked  whether  she  desired  to  live  or  die,  replied: 
"Which  God  pleaseth."  "But,"  one  said,  "if  God 
were  to  refer  it  to  you,  which  would  you  choose?" 
"Truly,"  she  said,  "if  God  were  to  refer  it  to  me  I 
would  even  refer  it  to  him  again."  l!^o  soul  on 
earth  drinks  so  deeply  from  the  fountain  of  happi- 
ness as  that  one  which  has  surrendered  all  to  God. 

"To  do,  or  not  to  do ;  to  have, 

Or  not  to  have;  I  leave  to  thee: 
To  be,  or  not  to  be,  I  leave ; 

Thy  only  will  be  done  in  me  ! 
All  my  requests  are  lost  in  one — 
'Father,  thy  will  be  done  1' 


SUBMISSION    TO.  303 

Welcome  alike  the  crown  or  cross  ; 

Trouble  I  can  not  ask,  nor  peace  ; 
Nor  toil,  nor  rest,  nor  gain,  nor  loss; 

Nor  joy,  nor  grief,  nor  pain,  nor  ease ; 
Nor  life,  nor  death ; — but  ever  groan, 
'Father,  thy  will  be  done."  " 

As  a  ground  of  encouragement  to  submit  to  all 
the  workings  of  providence,  God  has  given  unto 
us  exceeding  great  and  precious  promises.  They 
are  to  the  believer  an  inexhaustible  mine  of 
wealth — an  armory  filled  with  weapons,  offensive 
and  defensive.  They  are  as  high  as  heaven,  deep 
as  the  grave,  and  vast  as  the  universe,  l^o  one 
can  tell  how  precious  the  promises  are,  until  he 
has  leaned  his  whole  weight  upon  them.  "No 
valley  of  trouble  will  be  to  him  without  a  door  of 
hope;  no  barren  wilderness  without  manna;  no 
dry  rock  without  water;  no  dungeon  without 
light;  no  fiery  trial  without  comfort,  because  he 
hath  the  same  word  and  the  same  God  to  trust  to, 
whose  power  opened  the  sea  as  a  door,  to  be  a 
passage  from  Egypt  to  Canaan  ;  who  fed  Israel  in 
the  wilderness  with  bread  from  heaven,  and  water 
from  the  rock ;  who  filled  Peter's  prison  with  a 
shining  light;  who  made  the  three  children  to 
walk  to  and  fro  amidst  the  fiery  furnace  with  joy 
and  gladness."  Christian,  can  you  not  afibrd  to 
trust  in  such  a  God  ? 

A  pious  old  slave,  on  a  Virginia  plantation,  was 


304  DIVINE    PROVIDENCE. 

asked  why  he  was  always  so  happy  and  contented 
with  his  hard  lot?  "Ah!  massa,  I  always  lays 
flat  down  on  de  promises,  and  den  I  praj^s  straight 
up  to  my  hebenly  Father."  The  promises  of  God 
are  the  Christian's  Magna  Charta;  they  are 
heaven's  own  bonds,  issued  by  the  authority  of 
him  whose  name  is  Jehovah.  Heaven  and  earth 
may  pass  away,  but  every  promise,  to  the  last 
word,  will  be  fulfilled.  God  is  immutable  and  can 
not  lie  ;  he  is  abundantly  able  to  do  all  he  has 
promised.  The  whole  Trinity  is  pledged  to  fulfill 
every  word  that  hath  been  spoken,  "j^o  music  is 
half  so  sweet,  no  eloquence  is  near  so  charming, 
no  picture  is  at  all  so  attractive,  as  the  precious 
promises  given  to  us  by  the  faithful  and  true 
Witness.  Like  the  aurora  borealls  shining  on  the 
frosty,  somber  sky,  tinging  it  with  beautiful  colors 
and  relieving  it  with  brilliant  rays,  the  promises 
of  the  gospel  shine  in  tints  of  light  and  smiles  of 
love  on  the  cold  and  gloomy  night  of  trouble, 
cheering  the  heart  of  every  child  of  God  with 
delightful  tokens  of  the  presence  and  the  kindness 
of  his  heavenly  Father." 

There  is  no  pathway  in  life  exempt  from  trials 
and  afflictions ;  no  day  without  its  night ;  no  rose 
without  its  thorn ;  no  valley  without  its  hills  and 
mountains.  But,  as  an  off-set  to  all  this,  there  is 
a  promise  to  meet  every  possible  case.     Jesus  has 


SUBMISSION    TO.  305 

gone  over  the  whole  len^'th  of  the  way,  not  by 
proxy,  but  in  person.  He  has  drank  at  every 
fountain,  passed  through  every  valley,  ascended 
every  rugged  mountain,  passed  over  every  desert, 
crossed  every  stream,  and  has  thorouglily  prepar- 
ed the  way.  And  there  is  not  a  passablS  inch  of 
the  way  but  is  well  covered  with  the  most  precious 
promises.  And  the  beauty  of  this  wise  arrange- 
ment C'f  providence  is,  that  when  you  come  to  a 
mountain,  or  river,  or  desert,  you  are  not  to  wait 
until  the  promise  is  given;  it  is  there  before  you. 
Whoever  will  submit  all  into  the  hands  of  God, 
will  find  in  the  end  that  all  things  were  made 
subservient  in  some  way  or  other  to  their  highest 
good. 

"Abroad,  at  home,  in  weal,  in  woe, 
That  service  which  to  heaven  you  owe, 
That  bounden  service  duly  pay, 
And  God  shall  be  your  strength  alway." 

It  will  not  be  possible  to  enumerate  all  the  prom- 
ises in  this  connection.  A  few  of  the  many  must 
suffice.  And  while  your  attention  may  be  directed 
to  some  of  the  precious  promises  of  the  gospel,  ^ 
would  desire  also  to  fix  your  attention  on  the 
power,  wisdom,  immutability,  and  benevolence  of 
God.  Every  promise  is  secured  to  us  by  all  that 
is  in  heaven  and  in  the  earth.  They  will  and 
must  be  fulfilled  just  at  the  right  time  and  in  the 
20 


306  DIVINE    PROVIDENCE. 

right  place.  The  Lord  said  to  Jacob,  aud 
through  him  to  all  that  would  believe:  "Behold, 
I  am  with  thee,  and  will  keep  thee  in  all  places 
whither  thou  goest,  and  will  bring  thee  again  into 
this  land ;  for  I  will  not  leave  thee,  until  I  have 
done  that  which  I  have  spoken  to  thee  of."  Gen. 
xxviii.  15.  "What  God  promised  to  the  Old  Testa- 
ment saints,  is  applicable  to  the  saints  of  all  ages. 
These  promises  are  all  leaves  from  the  same  tree 
of  life.  In  this  promise  the  saints  have  the  assur- 
ance that  God  will  be  present  at  all  times.  When 
he  said  to  Jacob  I  will  not  leave  thee,  but  be  with 
thee,  he  meant  more  than  that  universal  presence 
which  is  alike  everywhere.  He  meant  that  he 
would  be  present  to  direct,  counsel,  protect,  help, 
sustain,  and  defend  him.  In  like  manner  God 
has  been  with  his  people  in  all  time  past.  Thus 
he  was  with  the  Hebrews  in  the  furnace;  with 
Daniel  in  the  lion's  den;  with  the  apostles  in 
prison.  In  this  promise  he  not  only  offers  his 
gifts,  but  himself:  "I  will  go  with  thee."  Resting 
on  the  veracity  of  God,  Abraham,  when  called 
immediately  obeyed'  and  went  out,  not  knowing 
..where  he  went.  It  was  not  necessary  that  he 
should  know  whither  he  went,  since  God  had 
promised  to  go  with  him.  ISTow,  Christian,  what 
about  the  future  ?  Does  it  look  dark  and  gloomy? 
Are  you  afraid  of  trials  and  difficulties?     Hear 


SUBMISSION    TO.  307 

what  your  Father  has  said:  "Fear  thou  not;  for 
I  am  with  thee :  be  not  dismayed ;  for  I  am  thy 
God :  I  will  strengthen  thee ;  yea,  I  will  uphold 
thee  with  the  right  hand  of  my  righteousness." 
Isa.  xli.  10.  Could  you  ask  more  than  this  ? 
Whatever  there  is  in  God,  of  help,  strength, 
power,  wisdom,  goodness,  love,  and  comfort,  is 
herein  and  hereby  made  over  to  the  believer. 
What  road  is  too  rough  to  travel,  since  God  has 
said,  "I  am  with  thee?"  What  cross  is  too  heavy  to 
bear,  since  God  has  said,  "I  will  strengthen  thee?" 
What  burden  is  too  heavy  to  bear,  since  God  has 
said,  "I  will  uphold  thee?"  What  is  too  hard 
to  do,  since  God  has  said,  "  Yea,  I  will  help 
thee." 

The  safety  of  the  believer,  under  the  most  trying 
circumstances  in  which  he  may  by  the  providence 
of  God  be  placed,  is  most  graciously,  and  I  may 
say  gloriously,  provided  for.  "Lord,  increase  our 
faith."  For  if  we  have  faith  like  a  grain  of 
mustard  seed,  we  will  realize  a  perfect  security 
under  all  circumstances.  Listen  to  the  voice  of 
God :  "When  thou  passest  through  the  waters, 
I  will  be  with  thee ;  and  through  the  rivers,  they  » 
shall  not  overflow  thee:  when  thou  walkest 
through  the  fire,  thou  shalt  not  be  burned; 
neither  shall  the  flame  kindle  upon  thee."  Isa. 
xliii.  2.    "The  Lord  is  on  my  side;  I  will  not  fear: 


308  DIVINE    PROVIDENCE. 

what  can  man  do  unto  me?"  Ps.  cxviii.  6.  Cau 
you  think  of  anything  more?  Is  there  anything 
that  you  will  be  likely  to  need,  that  is  not  included 
in  these  promises?  Can  you  not  well  aftbrd  to  trust 
everything  to  the  wisdom,  power,  goodness,  and 
veracity  of  such  a  Father !  After  haviug  made 
such  promises,  would  lie  lead  or  suiter  you  to  be 
led  into  difficulties  from  which  he  could  not  or 
would  not  deliver  you  ?  Has  he  not  said  plainly, 
positively,  that  he  would  go  with  you,  and  help 
you  ?  Mark  the  nature  of  the  promises.  He  has 
not  said  that  you  shall  not  have  afflictions,  trials, 
and  tribulations.  He  has  said  the  very  reverse : 
"In  the  world  ye  shall  have  tribulation;"  "yea,  all 
that  live  godly  in  Christ  Jesus  shall  suffer  perse- 
cution." These  things  are  plainly  taught,  and 
the  believer  may  look  for  them.  But  God  has 
said:  "Twill  be  with  thee;"  "I  will  help  thee;" 
"I  will  uphold  thee  ;"  "I  will  lead  thee;"  "I  will 
strengthen  thee;"  "I  will  guide  thee;"  "I  will 
never  leave  thee,  nor  forsake  thee."  Christian, 
will  that  do?  Can  you  think  of  anything  more? 
If  you  can,  it  must  be  included  in  that  other 
promise  which  says,  "No  good  thing  will  he  with- 
hold from  them  that  walk  uprightl}-;"  or  in  this 
one,  "For  all  things  are  yours  ;  whether  Paul,  or 
Apollos,  or  Cephas,  or  the  world,  or  life,  or  death, 
or  things   present,    or   things   to    come;   all    are 


SUBMISSION    TO.  309 

yours  ;  and  ye  are  Christ's  ;  and  Christ  is  God's." 
I.  Cor.  iii.  21-23. 

"But,"  says  the  timid  one, — and  there  are 
man^'  such,— "the  future  still  looks  dark  and 
foreboding.  I  fear  the  afflictions  and  tribulations 
which  will  surely  come  upon  me."  Allow  me  to 
direct  you  to  some  promises  relating  to  those  un- 
der afflictioi  s  and  trials.  "  I  know  that  the  Lord 
will  maintain  the  cause  of  the  atflicted,  and  the 
right  of  the  poor."  Ps.  cxl.  12.  "Blessed  be 
God,  even  the  Father  of  our  Lord  Jesus  Christ, 
the  Father  of  mercies,  and  the  God  of  all  comfort; 
who  comforteth  us  in  all  our  tribulation,  that  we 
may  be  able  to  comfort  them  which  are  in  any 
trouble,  by  the  comfort  wherewitli  we  ourselves 
are  comforted  of  God."  II.  Cor.  i.  3,  4.  "  He 
shall  call  upon  me,  and  I  will  answer  him:  I  will 
be  with  him  in  trouble;  I  will  deliver  him,  and 
honor  him."  Ps.  xci.  15.  The  sure  promise  of 
God  is  that  the  believer  shall  be  supported  and 
upheld  in  all  his  afflictions.  I^o  matter  liow  se- 
vere tliej'  may  be,  God  will  maintain  his  cause. 
God  has  not  only  promised  to  support  and  u}»hold 
in  affliction,  but  will  at  the  proper  time  deliver 
from  it.  "Many  are  the  alflictionsof  the  right- 
eous: but  the  Lord  delivereth  him  out  of  them 
all.  He  keepeth  all  his  bones:  not  one  of  tliem 
is  broken."    Ps.  xxxiv. 19-20.    "Thou  hast  turned 


310  DIVINE    PROVIDENCE. 

for  me  my  mourning  into  dancing:  thou  hast  put 
off  my  sackcloth,  and  girded  me  with  gladness." 

Ps.  XXX.  11. 

There  are  numerous  figures  used  by  the  sacred 
writers  to  teach  us  that  whatever  may  be  the 
afflictions,  temptations,  and  trials  of  the  righteous, 
they  are  of  but  short  duration, — "  for  a  season," 
"a  day  of  adversity,"  "the  hour  of  temptation," 
"light  affliction,  which  is  but  for  a  moment." 
You  will  not  be  left  in  the  crucible  a  moment 
longer  than  will  be  necessary  to  separate  the  dross 
from  the  gold.  A  few  ladies  were  in  the  habit  of 
meeting  at  each  others'  houses  for  the  purpose  of 
studying  the  Scriptures.  When  they  came  to  the 
third  chapter  of  Malachi,  the  conversation  turned 
on  the  method  of  purifying  silver.  They  desired 
to  know  what  was  meant  by  the  language,  "  He 
sliall  sit  as  a  refiner,  and  purifier  of  silver."  So 
one  of  the  ladies  visited  a  silversmith  and  in- 
quired of  him  :  "  Do  you  sit  during  the  opera- 
tion of  purifying?"  "Yes,"  was  the  reply,  "for 
'  I  must  keep  my  eye  steadily  on  the  furnace, 
lest  the  silver  become  injured  by  the  intense 
heat."  "But  how  do  you  know  when  it  is 
pure  ? "  "  When  I.  can  see  my  own  face  re- 
flected in  the  metal."  Are  you  in  the  furnace 
of  affliction  ?  Jesus  is  sitting  close  by :  his 
eye    is   upon    you,  and   when    he   can    see    his 


SUBMISSION    TO.  311 

own  image  reflected   in  you  the  heat  will  be  re- 
moved. 

"He  that  from  di'oss  would  win  the  precious  ore, 
Bends  o'er  the  crucible  an  earnest  eye, 
The  subtle  searching  process  to  explore, 
Lest  the  one  brilliant  moment  should  pass  by 
When  in  the  molten  silver's  virgin  mass 
He  meets  his  pictured  face  as  in  a  glass. 
Thus  in  God's  furnace  are  his  people  tried; 
Thrice  happj'  they  who  to  the  end  endure. 
But  who  the  fiery  trial  may  abide? 
Who  from  the  crucible  come  forth  so  pure 
That  he  whose  eyes  of  flame  look  through  the  whole 
May  see  his  image  perfect  in  the  soul  ?  ' 

The  apostle,  before  whose  eye  this  world  did 
not  present  a  very  flattering  prospect,  felt  that 
whatever  there  was  of  the  world  was  entirely  safe 
in  the  hands  of  God,  "  Castinsr  all  vour  care 
upon  him  ;  for  he  careth  for  you."'  I.  Pet.  v.  7. 
"  Whatever  things  concern  a  follower  of  God, 
whether  in  themselves  great  or  small,  God  con- 
cerns himself  with  them  ;  what  afl'ects  them  affects 
him  ;  in  all  their  afflictions  he  is  afflicted.  He 
who  knows  that  God  cares  for  him,  need  have  no 
anxious  cares  about  himself.  He  will  bear  both 
thee  and  thy  burden.''  Paul  saj's :  "I  know 
whom  I  have  believed,  and  am  persuaded  that  he 
is  able  to  keep  that  which  I  have  committed  to 
him  against  that  day."  The  apostle  had  made  an 
entire  consecration  of  himself  to  Christ,  and  had 
the  utmost  confidence  in  his  ability  and  willing- 


312  DIVINE    PROVIDENCE. 

ness  to  keep  all  he  hud  committed  to  him.  If  jou 
have  nuide  ut'ull  and  complete  consecration  of  all 
you  have  and  are  to  God,  then  you  have  nothing 
to  dread.  Let  trials  come  if  they  must ;  let  the 
lion  roar  if  he  will;  let  the  hurricane  blow  if  it 
choose — trust  in  God  and  go  forward  singing, 
"The  Lord  is  my  shepherd;  I  shall  not  want. 
He  maketh  me  to  lie  down  in  green  pastures :  he 
leadeth  me  beside  the  still  waters.  Yea,  tliough 
I  walk  through  the  valley  of  the  shadow  of  death, 
I  will  fear  no  evil :  for  thou  art  with  me ;  thy  rod 
and  .thy  stafi*  they  comfort  me."  Your  enemy 
may  whisper  in  your  ear  as  he  did  in  the  psalm- 
ist's, that  "  there  is  no  lielp  for  him  in  God."' 
But  that  is  not  true — not  one  word  of  truth  in  it. 
And  the  devil  himself  knows  that  it  is  false ;  for 
God  has  said  to  his  beloved,  "  I  will  never  leave 
thee,  nor  forsake  thee."  "  It  is  I,  be  not  afraid." 
Peter  took  a  most  cheerful  view  of  the  trials, 
temptations,  and  conflicts-  of  a  Christian's  life. 
"  Beloved,  think  it  not  strange  concerning  the 
fiery  trial  which  is  to  try  yon,  as  though  some 
strange  thing  happened  unto  3'ou:  but  rejoice, 
inasmuch  as  ye  are  partakers  of  Christ's  suffer- 
ings; that,  -when  his  glory  shall  be  revealed,  ye 
may  be  glad  also  with  exceeding  joy.  If  3'e  be 
reproached  for  the  name  of  Christ,  happy  are  ye ; 
for  the  Spirit  of  glory  and  of  God  resteth  upon 


SUBMISSION    TO.  313 

jou."  I.  Pet,  iv.  12-14.  It  is  no  strange  thing 
for  Christians  to  be  persecuted,  tempted,  and 
tried:  it  was  so  from  the  beginning;  but  to  suffer 
for  Christ's  sake  and  in  Clirist's  cause  was  always 
honorable.  Besides,  the  sufferer  has  tlie  blessed 
assurance  tluit  lie  shall  be  sustained  and  upheld 
in  life,  and  afterward  received  up  into  glory. 
Fiery  trials  are  not  intended  to  destroy,  only  to 
try  the  children  of  God.  One  of  two  things  is 
secured  by  promise :  the  burden  will  be  lifted 
from  the  shoulder  of  the  believer,  or  he  will  re- 
ceive strength  to  bear  it.  When  the  Almighty 
Savior  sees  that  it  is  not  best  to  lighten  the  load, 
he  will  help  him  to  carry  it.  Paul  had  a  heavy 
load  laid  on  him,  and  he  asked  that  it  might  be 
lifted.  But  for  wise  and  good  reasons  the  burden 
was  not  removed.  But  the  Lord  did  what  was 
just  as  good,  and  perhaps  better,  for  he  said  to 
him,  "  My  grace  is  sufficient."  Come  what  will, 
the  mercy  of  the  Lord  endureth  forever.  "•  The 
mountains  shall  depart,  and  the  hills  be  removed; 
but  my  kindness  shall  not  depart  from  thee, 
neither  sh  dl  the  covenant  of  my  peace  be  re- 
moved, saith  the  Lord  that  hath  mercy  on  thee." 
St.  Augustine  said  :  "  Behold  us  willing  to  suffer 
in  this  life  the  most  it  may  please  thee  to  bring 
upon  us;  here  lay  thy  rod  upon  us;  'consume  us 
here,    cut   us    to   pieces   here,    only   spare  us   in 


314  DIVINE    PROVIDENCE. 

eternity.'  "  Jeremiah  said  (Jer.  x.  24),  "  0  Lord, 
correct  me,  but  with  judgment ;  not  in  thine 
anger,  lest  thou  bring  me  to  nothing." 

Mr.  Rutherford,  in  conversation  with  a  lady 
who  had  spoken  complainingly  of  her  trials,  said: 
"  Madam,  when  ye  are  come  to  the  other  side  of 
the  water,  and  have  set  down  your  foot  on  the 
shore  of  glorious  eternity,  and  look  again  to  the 
waters  and  to  your  wearisome  journey,  and  shall 
see,  in  that  clear  glass  of  endless  glory,  nearer  to 
the  bottom  of  God's  wisdom,  ye  shall  then  be 
forced  to  say,  '  If  God  had  done  otherwise  with 
me  than  he  hath  done,  I  had  never  come  to 
the  enjoyment  of  this  crown  of  glory.'  "    Christian, 

"  Stand  but  your  ground,  your  ghastly  foes  will  fly — 
He  trembles  at  a  heaven-directed  eye; 
Choose  rather  to  defend  than  to  assail — 
Self-confidence  will  in  the  conflict  fail: 
When  you  are  challenged,  you  may  dangers  meet — 
True  courage  is  a  fixed,  not  sudden  heat ; 
Is  always  humble,  lives  in  self- distrust, 
And  will  itself  into  no  danger  thrust- 
Devote  yourself  to  God,  and  you  will  find 
God  fights  the  battles  of  a  will  resigned 
Love  Jesus  !     Love  will  no  base  fear  endure— 
Love  Jesu?  !     And  of  conquest  rest  secure."' 

I  know  of  no  way  by  which  a  Christian  can 
escape  temptation.  Satan  will  often  assault  the 
the  soul ;  but  no  matter,  this  should  not  frighten 
the  believer.     The  apostle  said  to  the  church  at 


SUBMISSION    TO.  315 

that  day,  and  to  us  as  well,  that  "  there  hath  no 
temptation  taken  you  but  such  as  is  common  to 
man  :  but  God  is  faithful,  who  will  not  sufter  you 
to  be  tempted  above  that  ye  are  able;  but  will 
with  the  temptation  also  make  a  way  to  escape, 
that  ye  may  be  able  to  bear  it."  All  the  powers 
of  earth  and  hell  combined  can  never  close  in  on 
all  sides  of  a  Christian.  God  will  see  to  it  that  a 
door  is  kept  open — a  way  to  escape.  God  has 
said  it,  and  so  it  shall  be.  The  contest  with 
Satan  would  indeed  be  fatal  to  every  Christian  if 
God  were  not  present  to  defend  and  help.  But 
he  is  always  near,  and  always  ready  to  sustain. 

Bring  together  all  your  trials,  conflicts,  pain, 
poverty,  weakness,  temptations,  chastisements, 
sorrows,  losses,  disappointments,  and  persecu- 
tions; then  add  all  the  trials,  including  death  it- 
self, that  you  ever  expect  to  have,  and  lay  them 
all  down  together;  then  turn  to  the  precious 
promises  of  the  gospel,  and  see  if  there  is  not 
enough  to  cover  them  over  as  many  times  as  there 
are  stars  in  the  heavens.  See  if  there  is  any  pos- 
sible case  that  is  not  most  gloriously  provided  for 
in  the  gracious  promises  of  the  gospel.  God  fore- 
saw all  the  conflicts  his  children  would  have,  and 
made  the  most  ample  provision  for  them.  "For 
in  the  time  of  trouble  he  shall  hide  me  in  his  pa- 
vilion :  in  the  secret  of  his  tabernacle  shall  lie  hide 


316  DIVINE   PROVIDENCE. 

me ;  he  shall  set  me  up  upon  a  rock."  Ps.  xxvii. 
5.  "The  righteous  cry,  and  the  Lord  heareth,  and 
delivereth  them  out  of  all  their  troubles."  Ps. 
xxxiv.17.  "But  thou  hast  fully  known  my  doc- 
trine, manner  of  life,  purpose,  faith,  long-suiFering, 
charity,  patience,  persecutions,  afflictions,  which 
came  unto  me  at  Antioch,  at  Iconium,  at  Lystra ; 
what  persecutions  I  endured:  but  out  of  them  all 
the  Lord  delivered  me."  II.  Tim.  iii,  10-11.  "No 
weapon  that  is  formed  against  thee  shall  prosper; 
and  every  tongue  that  sliail  rise  against  thee  in 
judgment  thou  shalt  condemn.  This  is  the  her- 
itage of  the  servants  of  the  Lord,  and  their  right- 
eousness is  of  me,  saith  the  Lord."  Isaiah  liv.  17. 
"But  the  Lord  is  with  me  as  a  mighty  terrible 
one  :  therefore  my  persecutors  shall  stumble,  and 
they  shall  not  prevail  :  they  shall  be  greatly 
ashamed  ;  for  they  shall  not  prosper :  their  ever- 
lasting confusion  shall  never  be  forgotten."  Jer. 
XX.  11. 

Add  to  the  promises  alread}^  enumerated  those 
that  relate  more  directly  to  the  future,  and  you 
will  have  a  fortification  which  will  stand,  though 
the  "heavens  fall.  "Ye  shall  have  a  crown  of 
life."  "  A  house  not  made  with  hands."  "Many 
mansions."  "  An  inheritance,  incorruptil)le,  un- 
defiled,  and  that  fadeth  not  away."  "  Eternal 
life."     "A  citv  whicli   hath  foundations."     Then 


SUBMISSION    TO.  317 

take  the  negatives.  "  No  sickness."  •'  No  pain." 
"No  sorrow,  nor  sighing."  "No  death."  "No 
sin."     "And  there  shall  be  no  night  there." 

With  such  promises  as  these  to  lean  on,  one 
would  suppose  that  a  Christian  could  endure  any 
storm,  and  bear  up  in  any  conflict;  more  es- 
pecially wheu  we  remember  that  whatever  afflic- 
tions, ch-istisements,  and  trials  a  Christian  has, 
which  are  not  removed,  are  intended,  under  the 
control  and  management  of  a  wise  and  gracious 
providence,  to  assist  in  some  way  in  preparing  the 
soul  for  higher  and  purer  joys.  Spencer,  when 
speaking  of  the  benefits  of  trials,  says :  "  Stars 
shine  brightest  in  the  darkest  night;  torches  are 
the  better  for  beating  ;  grapes  come  not  to  the 
proof  till  they  come  to  the  press;  spices  smell 
sweetest  when  pounded ;  young  trees  root  the 
faster  for  shaking;  vines  are  the  better  for  bleed- 
ing ;  gold  looks  the  brighter  for  scouring ;  glow- 
worms glisten  best  in  the  dark  ;  juniper  smells 
sweetest  in  the  tire ;  powder  becomes  most  frag- 
rant for  chasing  ;  the  palm-tree  proves  the  better 
for  pressing;  camomile,  the  more  you  tread  it  the 
more  you  spread  it.  Such  is  the  condition  of  all 
God's  children ;  they  are  the  most  triumphant 
when  most  tempted ;  most  in  the  favor  of  God 
when  least  in  man's  ;  as  their  conflicts,  so  their 
conquests  ;  as  their  tribulation,  so  their  triumphs." 


318  DIVINE    PROVIDENCE. 

Entire  submission  to  the  will  of  God,  in  all  the 
operations  of  divine  Providence,  is  the  highest 
and  most  glorious  state  to  which  a  saint,  while  on 
earth,  can  attain.  In  this  state,  tlie  soul  is 
brought  into  such  spiritual  union  and  communion 
with  Jesus  Christ,  that  whatever  may  occur,  it 
will  be  right.  "  To  live  is  Christ,  to  die  is  gain." 
In  this  state  the  soul  lias  no  choice,  only  to  do  the 
will  of  God.  When  Ex-Governor  Wright,  of 
Indiana,  was  near  the  close  of  his  life,  his  wife, 
while  conducting  the  morning  devotions,  prayed 
most  devoutly  that  God  would  bless  the  means 
being  used  for  the  recovery  of  her  husband.  Mr. 
Wright  stopped  her  in  the  midst  of  her  prayer 
and  said,  "  My  dear,  I  would  rather  hear  you 
pray,  'Thy  will,  0  God,  be  done.'  "  In  a  few 
hours  afterward,  he  calmly  fell  asleep  in  Jesus. 
Harmony  with  the  providences  of  God  will  bring 
peace  and  consolation  to  the  heart,  no  matter  how 
severely  the  storms  rage  without.  Christians 
should  always  remember  that  they  can  suffer  the 
will  of  God,  as  well  as  do  the  will  of  God.  When 
the  tyrant  threatened  Socrates  with  death,  the  old 
philosopher,  stoic-like,  said  he  was  willing  to  die. 
"  i!^ay,  then,"  said  the  tyrant,  "  you  shall  live 
against  your  will."  "  Nay,  but,"  said  Socrates, 
"  whatever  you  do  with  me,  it  shall  be  my  will." 
!N'ow,  if  a  pagan  philosopher,  who  was  not  at  all 


SUBiMISSION    TO.  319 

certain  about  the  future  existence  of  man,  could 
so  surrender  himself  to  the  will  of  a  tyrant,  what 
doth  liinder  a  Christian  from  surrendering  his  all 
into  the  hands  of  God,  and  submitting  to  his  will? 
especially  when  he  has  the  most  positive  assur- 
ance that  he  will  be  sustained  in  all  his  tribula- 
tions, and  in  the  end  received  up  into  glory. 

The  prospect  of  future  blessedness  should  en- 
courage the  believer  to  submit  most  cheerfully  to 
the  providences  of  God.  Weeping  may  endure 
for  a  night,  but  joy  cometh  in  the  morning.  He 
may  suffer  to-day  and  to-morrow,  and  the  next 
day  be  with  the  angels.  Who,  when  the  conflict 
is  over,  will  repine  or  complain  of  the  trials  he 
has  had  ?  Who  will  then  find  fault  with  the 
chastenings  of  the  Lord  ?  Who  will  care  for  the 
rugged  mountains  he  has  climbed,  or  the  dark 
valleys  he  has  gone  through  ?  The  conflict  is  over 
and  past,  and 

"The  soul  for  joy  will  fold  her  wings, 
And  loud  her  lovely  sonnet  sing, 
I  am  safe  at  home." 

The  bright  visions  of  the  better  land,  to  the 
dying  saint,  cause  him  to  forget  the  conflicts  of 
the  past.  When  Moses  had  reached  the  summit 
of  the  mountain,  and  gained  a  glimpse  of  the 
promised  land,  he  seemed  not  to  notice  the  val- 
ley and  the  river  that  lay  between*  him  and  the 


320  DIVINE    PROVIDENCE. 

land  of  milk  and  bone}'.  So  the  weary,  tired 
Christian,  as  he  nears  his  heavenlj-  home,  will  lose 
sight  of  the  past,  and  overlook  the  valley  and 
river  of  death,  and  long*  to  be  gone.  God  has  as 
well  provided  for  the  death  of  his  beloved  as  for 
his  life.  Christians  die  in  a  state  of  gracious 
security.  The  time,  place,  and  circumstances  are 
all  foreseen  and  provided  for. 

A  few  incidents  illustrating  God's  provisions 
for  his  children  in  their  conflict  with  the  last 
enemy,  may  not  be  improper  in  this  connection. 
They  may  serve  to  comfort  and  cheer  those  that 
are  timid. .  God  will  not  only  sustain  his  children 
while  living,  but  also  when  dying.  They  will 
live  long  enough,  and  die  soon  enough.  They 
will  die  in  the  right  place,  with  the  right  disease, 
and  under  the  right  circumstances.  Senator 
Foot,  of  Vermont,  when  djnng,  said:  "I  have 
been  thinkino^  much  of  these  two  lines: 

'  Here,  Lord,  I  give  myself  away  ; 
'Tis  all  that  I  can  do !' 

T  begin  to  understand  that  this  comprehends  all  ; 
and  I  am  beginning  to  lean  alone  on  Jesus  Christ 
as  my  only  Savior  and  Friend.  I  see  it,  I  see  it; 
the  gates  are  wide  open  !  Beautiful  ;  beautiful !" 
and  immediately  expired. 

Robert  Bruce,  a  Scotch  minister,  while  sitting 
at  tlie  breakfast  table,  requested  his  daughter  to 


JjUBMISSIOA"    TO.  .  821 

bring  him  some  article  of  food.  She  started  to 
comply  with  his  request,  when  he  said,  "  Hold, 
daughter,  hold !  my  Master  calleth  me."  Here 
his  sight  failed ;  but  he  called  for  a  Bible  and  re- 
quested his  daughter  to  place  his  fingers  on  the 
passage,  "  I  am  persuaded  that  neither  life  nor 
death  shall  be  able  to  separate  me  from  the  love 
of  God,  which  is  in  Christ  Jesus  my  Lord."  He 
then  said:  "God  be  with  you,  my  children.  I 
have  breakfasted  with  you,  and  shall  sup  with 
my  Lord  Jesus  Christ  this  night."  These  were 
his  last  words. 

An  aged  Christian  lady,  living  in  a  poor-house, 
but  well  resigned  to  the  will  of  God,  was  one  day 
conversing  with  a  minister,  and  gave  evidence  of 
great  inward  peace.  When  asked  why  she  seemed 
to  feel  so  inexpressibly  happy,  she  replied,  "0  sir, 
I  was  just  thinking  what  a  change  it  will  be 
from  the  poor-house  to  heaven," 

A  dying  father  said  to  his  family  that  he  wanted 
to  talk  with  them  about  heaven.  This  alarmed 
his  daughter,  who  had  not  till  then  thought  her 
father  to  be  so  near  death.  "Surely,"  said  she, 
*'  you  do  not  think  there  is  any  danger?"  Calmly 
he  replied  :  "  Daughter,  my  darling  !  Oh  !  do 
not  use  that  word.  There  can  be  no  danger  to 
the  Christian,  whatever  may  happen.  All  is 
right;  all  is  well.  God  is  love.  All  is  well- 
si 


322  DIVINE    PROVXDENCK. 

everlasting]}  well!"  Thus  a  Christian,  who  is 
fully  resigned  to  the  will  of  God,  and  in  perfect 
harmony  with  all  his  providences,  will  feel, 
whether  living  or  dying. 

Bunyan  said  :  "  Let  dissolution  come  w^hen  it 
will,  it  <"an  do  the  Christian  no  harm  ;  for  it  will 
be  but  a  passage  out  of  a  prison  into  a  palace ; 
out  of  a  sea  of  trouble  into  a  haven  of  rest ;  out 
of  a  crowd  of  enemies  to  an  innumerable  company 
of  true,  loving,  and  faithful  friends  ;  out  of  shame, 
reproach,  and  contempt,  into  exceeding  great  and 
eternal  glory."  J.  Harvey  said:  "  Oh,  welcome. 
Death  !  thou  may  est  well  be  reckoned  among  the 
treasures  of  the  Christian.  The  great  conflict  is 
over;  all  is  done.  To  live  is  Christ;  but  to  die  is 
gain."  Dr.  Preston  said :  "  Blessed  be  God ; 
though  I  change  my  place,  I  shall  not  change  my 
company ;  for  I  have  walked  with  God  while  liv- 
ing, and  now  I  go  to  rest  with  God."  J.  Parson 
said  :  "  When  I  get  to  glory  I  will  make  heaven 
ring  with  my  voice,  and  wave  my  palm  over  the 
heads  of  the  saints,  crying,  "  Victory,  victory,  in 
the  blood  of  the  Lamb  !"  Alexander  Mather 
said :  "  He  whom  I  have  served  for  near  fifty 
years  will  not  forsake  me  now.  Glory  be  to  God 
and  the  Lamb  forever  and  ever." 

Weary,  tired  one,  be  of  good  cheer  ;  you  s  all 
rest  hv  nnd  hv.     Cast  all  your  cares  and  sonows 


SUBMISSION    TC.  328 

apon  him  who  has  said,  "  I  will  never  leave  thee 
uor  forsake  thee."  Then,  when  you  have  served 
and  suflered  the  will  of  God  you  will  be  received 
fo  your  home  of  many  mansions.  Then  you  will 
dee,  in  a  clearer,  brighter  light,  that  God  hatl 
done  all  things  well.  Saved!  Victory  through 
the  blood  of  the  Lamb.  At  home.  Rest !  "And 
there  shall  be  no  night  there." 

"No  night  shall  be  in  heaven;  no  gathering  gloom 
Shall  over  that  glorious  landscape  ever  come ; 
No  tears  shall  fall  in  sadness  over  those  flowers 
That  breathe  their  fragrance  through  celestial  bowers. 

"No  night  shall  be  in  heaven;  no  darkened  room. 
No  bed  of  death,  nor  silence  of  the  tomb  ; 
But  breezes  ever  fresh  with  love  and  truth 
Shall  brace  the  frame  with  an  immortal  youth. 

"No  night  shall  be  in  heaven  ,  oh,  had  I  faith 
To  rest  in  what  the  faithful  witness  saith, 
That  faith  should  make  these  hideous  phantoms  flee 
And  leave  no  night  henceforth  on  earth  to  me." 


DATE  DUE 


HIGHSMKTH  #45230 


